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GOSPEL TEACHER 



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TWELVE LECTURES 



■a-GN THE' 



YPES AND 




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OLD TESTAMENT, 



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AUSTIN BURNS SMITH 



IFrice, $1.00. 




DENISON, TEXAS : 

Mm ray's Steam Printing House, 

1SS4. 






Entered according to an Act of Congress in the year 1SS4, by SILAS SCARBOROUGH 
and A. B. SMITH, in the office of Librarian of Congress, at Washington. 




INTRODUCTION 



Before entering into the discussion of the subject now under 
contemplation it would be well to give a reason for adding another 
book to the countless number that have and are being thrust before 
the eye of the reading public. Not that it is expected to build up 
a new sect, but especially to aid those who are seeking after a 
knowledge of the plan of human redemption as taught in the yol- 
ume of divine inspiration. 

After many solicitations from my friends to publish the fol- 
lowing lectures, I have consented to do so, though I feel like I was 
stepping upon holy ground. It may be that I have not yet_ lived 
long enough to write upon such a subject, and without due deliber- 
ation, and a thorough knowledge of the truth, I might say some- 
thing that I not only would be ashamed of in after years, but some- 
thing that might injure the cause of Christ, instead of benefiting it. 

What we may say in an oral discourse, or in the columns of 
some newspaper, will soon be forgotten. But when it goes into a 
book, it will either do good or harm while the ages last. 

Books are often written with a view of gaining applause, or 
for some money-making purpose. God forbid that I should be 
prompted to write these pages, through any motive save the exalta- 
tion of Jesus Christ, and for the good of souls. 

It has been my aim to present my thoughts in the light of 
God's word, and if I should err, it will be of the "head and not of 
the heart." 



Types and Shadozvs of the Old Testament. 



If, indeed, all men could understand the gospel plan of salva- 
tion as taught in the New Testament, there would be no necessity 
for going back to the Types and Shadows of the Old. But as it 
seems they do not, it becomes indispensible to compare types with 
antitypes. 

Language is continually changing, hence the use of Types and 
Shadows. The Old Testament may be compared to a looking- 
glass in which the New can be seen. It is to the New Testament 
what the hind-sight of a rifle is to the one before. It is through it 
that we can behold the beauty there is in the gospel of Christ. 
No one can understand the teachings of the New Testament with- 
out a thorough knoweldge of the Old. Though the positive laws 
of the Old were taken out of the way — nailed to the cross — yet they 
stand as true pictures of the scheme and plan of human redemp- 
tion, as taught in the New, to which we are ameniable, and by 
which we are to be judged in the last day. 

In the augmentation of the subject, it has been my aim to 
avoid using any foreign or obscure word, or cover up by an unnec- 
essary display of the dead languages — a weakness too common to 
many of our linguists and scholars. It is for the benefit of the liv- 
ing that these lectures have been written. 

Lastly, I desire to return my sincere thanks to my brother and 
co-worker in the cause of the Master, Elder Silas Scarborough, 
to whom I am indebted for having these lectures brought before a 
reading public. That the reader may know who this noble man is, 
who has taken upon himself the responsibility of publishing these 
lectures, I will here take the liberty of saying that Elder Scarbor- 
ough was among the first to settle in Western Texas, having 
lived in that part of the State for the last thirty years where he has 
become so well known that comments would be unnecessary. 
But "for the benefit of Other countries, where this book may be 
read, I will state that Bro. S. was one of the first men to enlist in 
the cause of his country, and for over five years, he with others, 
were instrumental in beating back the wild savage, whose scalping 
knife and poisoned arrow had spread terror and* devastation 
throughout the land. 

More than once did he peril his life in behalf of his fellow- 
countryman living along the western border. 



Types and Skadozvs of the Old Testament. 



At the close of this struggle, Bro. Scarborough laid aside his 
military armor and put on the armor of God ; and has ever since 
been as valiant in the grand army of the Lord, as he was while in 
the service of his country. Hoping that his brethren will be as so- 
licitous for his good, as he has been for theirs, and for the triumph 
of the gospel of Christ, are the earnest desires of a friend to sin- 
ners, and a brother to all who love and honor Christ and his 
cause. 

AUSTIN BURNS SMITH. 



LECTURE I 



GARDEN OF EDEX. 

Ever since our first parents left the great and good Creator, 
and brought sin and death into the world, the plan of human 
redemption has been the grandest theme that has ever engaged the 
minds of mortal men. 

Then the greatest calamity that ever befell the human race was 
the fall of man. And the greatest blessing to fallen humanity is- 
the scheme of redemption. 

Now, it we can ascertain just how our fore-parents left the 

Creator, it will be an easy matter to learn how they returned. 

Just as they left God, so does every alien that lives, or ever has 

ived, leave Him. And just as they returned, all the accountable 

that live, or ever will live, must return, if they get back to God. 

All the Types and Shadows point forward to Christ, as the 
grand. center of the whole plan of salvation. 

It appears that the Saviour came just at the centre of time. 
The eternal past behind, and the eternal future ahead. The Types 
sranding on one side of the cross, and the antitypes on the other — all 
radiating around that one grand and glorious center, the Lord 
from heaven. 

Before the coming of Christ there was no complete plan of 

salvation. It was only enjoyed in promise, looking forward to its ■ 

ull establishment at the coming of our Lord Jesus Christ. The 



Types and Shadows of the Old Testament. 7 

Saviour was to be the foundation truth — i: the rock," upon which 
the kingdom of grace was to be established. (Matt, xvi, iS). 

Looking back to the star-light of the patriarchical dispensation 
we find the gospel plan of salvation in promise. (Gen. iii : 15 xiii — 
3). In the moon-light of the law dispensation we find it in prophecy. 
(Isa. xxviii:i6; Dan. vi i : 1 3 — ii 144 ; Jer. XXXK31-34). Next 
we find it in its preparatory period, during the twilight of John, 
the Baptist. (Matt, iii— 1 : Luke i : 17 — vii:27, 2S ; Matt. x:5~7 
— Ill: 1, 2 — IV-17). And lastlv we have it in fact in the glorious 
sun-light of our Lord Jesus Christ. (Luke xxiv:46, 47; Acts 
ii ; Eph. ii : 19—21 ; Col. i : 1 2—13 ; Heb. xii:2S: Rev. irg.) The 
kingdom was to be established "in the days of these kings" — the 
Roman Caesars — not in the days of the kings of Germany, Eng- 
land, or the President of the United States. But on the first Pen- 
tacost, after the ascension of Christ, about the year A. D. 33. 

The plan of salvation may be illustrated by the erection of a 
factory, of which a picture is made and a written discription, as tc 
how it is to be built. The Old Testament contains a picture of 
the scheme of redemption ; and the New a written discription. 
To carry out the figure, or to illustrate : Suppose we desire to 
erect such a building. A picture or plan is made. Its discription 
is wrote out. The two are handed to some master builder. He 
commences the work, lays the foundation, and according to the 
plan and written discription, erects the building. The machinery 
is all adjusted, and ready for operation. A fire is kindled, steam 
is engendered and turned on, and if it has been built according to 
the direction, it will work with perfect order. But suppose he 
should have found some things while the factory was in process of 
erection, that he could not understand by examining the written 
discription or picture alone, then by comparing the one with the 
other the matter would be made plain. 

Just so in regard to the plan of salvation. If we cannot un- 
derstand the teaching of the New Testament, as to what the will 
of heaven is, then let us go back and examine the old Types and 
Shadows. And if we cannot understand the Types and Shadows 
then let us compare one with the other. If we will do that hon- 



8 Types and S/iadows of the Old Testament, 

estly, before God and man, there will be no difficulty in ascertain- 
ing just what the Lord requires us to do in order to obtain our 
salvation. 

A shadow will completely fit the substance from \\ hich it is 
made. And so must the antitype fit the type, else there would be 
no meaning in types and antitypes. 

Then the congregations of Christ must fit, or in other words 
must have a perfect similarity to the type. If they contain more 
than is shown in the type — then they have too much — it is an addi- 
tion. If they contain less than the type, then they have not 
enough — it is taken away. 

With this, I come now to examine the first picture— the Gar- 
den of Eden. Though the shadow is a long way off, and may 
seem dim, yet a picture of the kingdom of Christ is very per- 
ceivable. 

How beautiful, grand and sublime the garden of delights must 
have been before the fall of man we have but little conception. 
But we do know how transcend a ntly glorious and sublime is its 
antitype, the kingdom of heaven. 

God placed in the garden, the Tree of Life, and the Tree of 
Knowledge of Good and Evil. Adam, He placed in the garden to 
dress and to take care of it. (Gen. ii:i5). 

In the kingdom of heaven, God placed Christ — the Christian 
Tree of Life. The Bible, the tree that has the knowledge of 
good and evil, and His people, He placed in it to keep, preserve 
and extend it. In order to have a clear understanding of the pic- 
ture here represented, it will be necessary to explain consecutively 
each feature. Then, first, attention is invited to the 

TREE OF LIFE. 

Jyst what kind of a tree this must have been, the Bible 
does not say, more than it was a tree, the fruit of which would 
sustain temporal life. 

As long as Adam had access to the Tree of Life, he lived. 
When deprived of its fruit he died. If Adam had not sinned, and 
had been deprived of the fruit of the Tree of Life, he would have 
died in course of time, a temporal death, according to the law of 
mortality. And again, if when Adam sinned, and if he still would 



Types and Shadows of the Old Testament. 9 

have had access to the Tree of Life, he would not have died a tem- 
poral death. 

Though Adam was cut oft' from the Tree, yet we have no 
account that it was ever removed from the garden, or suffered any 
injury on account of his transgression. 

Perhaps it might be well in this connection to explain, as to 
what is meant relative to the penalty Adam suffered in consequence 
of his transgression. Death means separation. And in that sense, 
Adam died the very day he partook of the forbidden fruit. To 
illustrate: A man is condemned to be hanged. The judge 
passed sentence of death. The criminal is then to all intents and 
purposes a dead man. He could not make a deed, will, or sign 
any contract whatever. He is cut oft' from the protection of his 
government, and must suffer the penalty, or satisfy the law. But 
suppose the condemned man has immense wealth, and the judge 
revoked the sentence of death, on condition that the criminal will 
pay as a ransom for his life a sum covering his ' entire wealth, 
which if complied with the man is set free. So with Adam. He 
could do nothing until God proposed conditions, with which if he 
would comply God would revoke the death penalty. 

Turning from the type, we behold a much grander Tree, 
standing on either side of death, whose fruit is for the healing of 
the nations. (Rev. xxii:2). The Tree of Life was to Adam 
what Christ is to the people of God. 

As long as the people of God continue in the service of 
Christ, and eat of the memorial loaf and drink of the cup, em- 
blematical of his life-sustaining fruit, they will live, spiritually. 
(John ii:26) Cut them off and they will die spiritually. (1 Cor. 
ix 127 : 2 Peter i 15-10 ; Rev. ii 15 ; Jude 5, 6). 

While Adam trusted in God, God furnished him sustenance. 
But when he distrusted God he then had to provide for himself 

If we trust in God He will provide spiritual food. If not, 
then we must look to ourselves for it, which we can no more sup- 
ply than could Adam that which would have prevented his dying 
a temporal death. If w T e trust in ourselves death will soon follow, 
spiritual as well as temporal. 

The next important feature of the garden was the 



io Types and Shadows of the Old Testament. 

TREE OF KNOWLEDGE OF GOOD AND EVIL. 

Not like the Tree of Life, the fruit of this tree would destroy 
life. (Rom. v:q). Adam could eat of every tree in the garden 
but the Tree of Knowledge of Good and Evil. "For," says the 
Creator, "in the day thou eatest thereof, thou shalt surely die." 
That is he should loose covenant relation with God — separated 
and cast out of the garden. Adam did not die temporally, on the 
same day he ate of the interdicted fruit, but he did in the sense of 
separation. Then a spiritual death, (separation from God and all 
that was pure and holy) was the penalty inflicted upon Adam be- 
cause of his transgression. 

In the kingdom of Christ, God has planted an antetypical 
tree, called the Bible, which has the knowledge of good and evil, 
There is not a good command, precept, or example, in any insti- 
tution, human or divine, but that it can be found in the Bible. 
And there is nothing bad that is not condemned in the Bible. 

The whole human family came into the world just as Adam 
did — pure and holy ; and by disobedience they leave God as he 
did. The infant, before it understands the Bible, or its obligation 
to God, stands in the same relation to God that Adam did before 
he sinned, and nothing but a ressurrection for all who have died as 
such will be necessary to a glorified body in the ultimate kingdom 
of glory. 

After a child comes to the years of accountability, and 
knows its duty to God, it then stands in the same relation to God 
that Adam did after he sinned, and nothing but obedience to the 
law of God will save it from eternal banishment "from the pres- 
ence of the Lord and the glory of His power." 

Adam had a will power by which he could violate law before 
he sinned. And he also had a will power by which he could obey 
law after he sinned. And so has his entire race. If they are not 
all saved it will be their own fault. "God is not willing that any 
should perish, but that all should come to repentance." 

The next, only and last feature in the garden, was the part 
God required of Adam to perform. (Gen. ii : 15 ). Adam was to 
be fruitful and multiply and replenish the earth and subdue it." 
For which he was promised "dominion over the fish of the sea, 



Types and Shadows of the Old Testament. 1 1 



arid over the fowl of the air. and over every living thing that 
moveth upon the earth." Here the type points to the human part 
in the scheme of redemption. Adam had something to do, as well 
as that which was done for him. And because he failed to per- 
form his part, he lost his relation with God. 

In the congregations of Christ, man has something to do, 
without which they would come to nought. He is commanded to 
preach the gospel, organize congregations, oversee, guide or take 
care of them ; or else assist those who do. The Lord has no idlers- 
in his kingdom. Then the people of God, though in the kingdom, 
must perform their part or else fall, be cast out, and lose their 
right to the Tree of Life, and an entrance into the gates of the city. 
It may not be out of place in this connection to ask from 
whence came man with all his wonderful power of mind, reason 
and understanding. The more reasonable conclusion is : There 
must have been a self-existant, uncreated I AM, from whom, by 
whom, and of whom are all things visible and invisible. Then it 
is a settled fact, that our first parents came directly from the plastic 
hands of the Creator, all perfect in themselves. 

Adam must to have been created, a perfect being, else he 
would not have been referred to as a type of the personalty of 
Christ, (i Cor. xv:45, 47)« 

Paul says that "the first Adam was made a living soul: the 
last Adam was made a quickening spirit." Then Adam was as 
pure in an earthly sense before he sinned as the Saviour was while 
here in the flesh. Adam was of the earth, and consequently 
earthly. Christ was from heaven, and consequently he was 
heavenly. (47.) 

There was a time when Adam did not exist. (Gen. i:26) 
And there was also a time when Jesus did not exist. The v\ ord 
was from the beginning. (John 1:14). But Jesus Christ began 
in the days of the Roman Caesars— "this day have I begotten 
thee" (Psalms ii : 7 ; Actsxiii:33; Heb. I: 5 — v: 5-) Adam pos- 
sessed a body and spirit. The body representing the humanity of 
Christ and the spirit, the divinity of Christ. With his humanity 
the Saviour could humble himself down to the lowest of our race. 
And with his divinity he could reach around the great white 



12 Types and Shadows of the Old Testament. 

throne. When Adam died his body went back to the earth. 
When the Saviour ascended he left his humanity on earth, wrap- 
ped up in the folds of the New Testament. Then we reach Christ 
through his humanity (the w r ord of truth). And Christ reached 
the Father through His divinity. Then the spirit of Adam is an en- 
tity, as much so as the divinity of Christ. There is such entities as 
gravitation, electricity and magnetism, though not perceivable to 
the natural eye. And while we mav not be able to see them, yet 
they exist And so it is with the spirit. 

If the divinity of Christ in his now glorified state does really 
exist, which no one but an infidel will dispute, then the spirit of 
Adam does really, in a conscious state, exist in the unseen world. 
There is no such a thing as a nothing. It is a misnomer. And if 
man has a spirit, it can never cease to exist. And if man is not in 
possession of an immortal principle, then death will wind up all 
there is of man and for him, in this ljfe and the life to come. We 
thank God such is not the case. The death of the body only frees 
a saint from the toils and troubles of this life and carries him on to 
a higher and more grand existence in the paradise of God. 
(i Thes. v:23; John iii:i6 — xi:25, 29; Romans v: 12-14; l Cor. 
xv:2i-22; Matt. viii:2i-22; 2 Cor. v : 1 ; Phil. 1:23-24; 2 Tim. 
1:9-10; Matt. x:2S; Luke xx 127-38; 2 Cor. xii ; 14— 1 Peter iii : 
17-19; Luke xxiii 142-4^ ; John xx:i7; Rev. vi:9-n; Luke 
xvi: 19-31 ; Matt. xvii:i-S.) 

Since the fall of man the whole human family has become 
alienated from God, and consequently no one can arrive to such a 
state of perfection as to live without sin. (1 Johni:S-io — ii : 3—4 
Rom. iii: 12; 1 Cor. x: 12). 

The whole of Adam's posterity receives temporal lite from 
him. And all who belong to the posterity of Christ will receive 
spiritual life from him. Then all who have sinned and are remain- 
ing in sin belong still to the old Adam, and are only in possession 
of temporal life. But those who have not sinned or who have 
ceased sinning belong to Christ and are in possession of spir- 
itual life. 

Adam walked with God. The Saviour said "he that has seen 
me, hath seen the Father also." (John v:36~37 ; Col. i : 13—15 ; 



Types and Shadows of the Old Testament. 13 

Heb. i : 1—6 ; 1 Tim. ii:5; 2 Cor. v: 18-21; Rom, in-4; Heb. ii : 
14-1S ; 1 John iv:i-3). In purpose, end and design Christ and 
the Father are one. Christ was the son of God in the same sense 
that Isaac was the son of Abraham. (Matt, xxii 141-46; John 
in, 13, 14, iS ; Col. i: 13-15; Heb. i: 1-6; 1 Tim. ii:5; 2 Cor. 
v: 18-2 1 ; Rom. i : 1 —4 ; Heb. ii : 14— iS ; 1 John iv:i~3; Matt, xxvi : 
36 and 39). 

Adam, before and after the fall was free to act. He could dis- 
obey law, or he could obey it. Consequently when tempted lie 
saw fit to disobey law. And therefore fell from God's favor. 
Christ was also tempted but he overcome. It was possible before 
his glorification for Tesus to have fallen, but it was not probable. 

Adam could not have been a free agent, without objects of 
choice. These objects, God placed before him. On one side was 
life (Tree of Life) and on the other side was death (Tree of 
Knowledge of Good and Evil). God said, "See, I have set be- 
fore thee this day life and good, and death and evil." (Deut. 
xxx :i5). "Choose this day whom ye w T ill serve." (Josh, xxxiv: 
15 ; Isa. xlv:7). 

Adam now having full access to the Tree of Life, it is not 
reasonable to suppose that he would leave it and turn to a tree of 
death, without something to induce him to commit the act. Then 
what was it that caused him to leave God and partake of the for- 
bidden fruit? The answer is — the lust of the flesh, the pride of 
life, and the vanities of earth — personified by a serpent. (Gen. 
iii:i-6). Christ was tempted with the kingdom of Judah, the 
priesthood of Aaron and the throne of Caesar. But would not accept 
them, and by it overcame the great enemy of man. (Matt, iv: 
1-11). The "pinnacle of the temple, ' represents the highest po- 
sition in the Jewish nation. "Exceeding high mountain" repre- 
sents the Roman empire. The "Devil" represents everything ad- 
verse to Christ and the establishment of his kingdom. (Mark 
viii :33 ; John vi:7o-7i ; 1 Tim. iii:6; Eph. vi:i2). 

Who this devil was, what he was, and how he came into the 
garden, is a problem of not much importance. At all events, be 
it what it may, it was in the garden — not outside of it.- The worst 
sort of devils that I have encountered during my lifetime were bad 



14 Types and Shadows of the New Testa?jze?it. 

men and women, claiming to be in the kingdom — jealous and un- 
principled "preachers," and a few women who wanted to "preach** 
— jezebels. 

During Adam's paradistical innocence the tempter spoke 
through the mouth of a serpent — the lowest personification of evil 
that the human mind can conceive of, a clear specimen of "heredi- 
tary total depravity." Now the adversary speaks through the 
mouths of wicked men and their trashy literature. 

Now, let us go back and view Adam as he wanders about in 
the Garden of Eden without a wife, bride or "an helpmete." 
God said it was not good for man to be alone. (Gen. ii:i8) So 
the Lord "caused a deep sleep to fall upon Adam, and he slept," 
and while "he slept" God took a rib from his side and made a 
woman, (20, 21, 22) and presented her to Adam to name. Now, 
says Adam, "This is now bone of my bone, and flesh of my flesh, 
she shall be called woman" — (23). God named Adam and 
Adam named the woman ; and he called her after himself. That 
is the woman of Adam. Paul says that Adam was a figure of 
Christ. (Rom. v:i4). Then Eve would be a figure or type of 

the congregations of Christ. Her name was called Eve, "because 
she was the mother ot all living." (iii:2o) Paul says that the 
Jerusalem Church is the mother of us all. (Gal. iv:26). 

Christ had no bride, or kingdom while he was on earth. God 
"saw that it was not good for him to be alone," so He caused the 
sleep of death to come upon him i ' % and he slept" and while he 
slept the soldiers pierced his side, from which came blood and 
water — one the cleansing (blood) and the other the remitting pow- 
er in the establishment of the kingdom. After the church — the 
bride was organized. God presented it to Christ, the second 
Adam, to name. To use the language of the first Adam: "This 
is bone of my bone and flesh of my flesh, she shall be called The 
Church of Christ. (1 Cor. i: 13-15). God named Tesus and 
He called him the Annointed, and Christ named the Church and 
he called it after himself. 

God gave Adam dominion over every thing in the air and on 
the earth. He gave Jesus "all power in heaven and on earth.*' 
(John xx:iS.) 



Types and Skadozvs of the Old Testament. 15 

Now it becomes evident that the alien leaves God through 
Adam. It must be evident that he has or can only return through 
Christ — either in type or promise (as it was required through the 
two former dispensations) or in fact. Then in order to find out 
just how to return to God it will be necessary to first learn how Adam 
turned away from God. First he disbelieved God and believed 
the tempter. Second, he disobeyed the law of God, and, third, 
he turned to doing evil and became dead to righteousness, and 
alive to sin. And because of his disobedience, God cast him out 
of the garden. 

Now all humanity would have said that our fore-parents ought 
to have been destroyed from the face of the earth ; but the infinite 
mercy of the great and good Creator looked down upon them in 
tender compassion and in substance said: "Now, I know you 
have acted unwisely and brought upon yourselves sin and death, 
yet if you will return and retrace your steps, your seed shall bruise 
the serpent's head. (Gen. ill : 15 ). And when sin and death 
liave finished their course, you shall inherit a grander Eden 
than the one you lost by transgression.'' Here God instituted re- 
ligion, or more properly what is called the plan of human 
redemption. 

How did Adam then return to God? First, he believed what 
he disbelieved, and disbelieved what he believed — that is he now 
believes God and disbelieves the temptor. Second, he obeyed the 
law of God, and disobeyed the law of sin. Third, he become 
alive to righteousness, and dead to sin. The order of heaven is: 
1, belief; 2, obedience of law, and 3, death. 

Adam never would have sinned if he had not disbelieved God. 
And neither would he ever have returned to God unless he had be- 
lieved Him. 

Under the patriarchical and law dispensations, the first act in 
turning to God, was belief in God and a coming Messiah. Now it 
is belief in God and a coronated Messiah. 

The second act in turning to God, during these old dispensa- 
tions, was to offer sacrifice, looking forward to a coming Messiah. 
Now, men and women are to offer themselves "as living sacri- 
fices." The old sacrifices were literal and typical death — pointing 



1 6 Types and S/iadozvs of the Old Testament. 

to the death burial and ressurrection of Christ. Now the sacrifices 
are made upon an alter which is formulary and emblematical of 
the same event, (i Cor. xv:i-_l; Rom. vinj; — in-5.) 

After Adam sinned God placed around the Tree of Life a 
cherubim and a flaming sword (Gen. iii 124) to prevent Adam from 
eating of the fruit of it and living forever in his fallen condition. 

God would no more permit Adam to eat of the fruit of the 
Tree of Life, after the curse of death had been pronounced upon 
him, than He would now allow an unbaptized person to eat at the 
Lord's Table. It was just as impossible for Adam to get to the Tree 
of Life, after he had sinned, as it is for a sinner to be saved now 
without obedience to the gospel. And again, if God would not 
save A.dam without obedience to his law, how can any one expect 
to be saved upon the terms of the gospel without a full compliance 
with its full condition ? 

There were no sons and daughters born to Adam while he 
was in the garden There were no false churches brought forth 
during the primitive period of Christianity. But when the church 
apostatised — cast out— then they began to be multiplied. 

The apostacy commenced with the "sons of God" (the des- 
scendants of Seth) marrying with the daughters of men — the de- 
scendants of Cain, (Gen. vi:2) which brought on the flood, and 
the utter destruction of that apostate race. 

It was the uniting with the Church of God, Judaism, pagan- 
ism and human government in the times of Constantine, that 
brought on the great Roman, Greek and Mohammdan apostacy, 
which will in time cause their ruin and destruction (Rev. xviii). 

It was a gloomy time when the first murder was committed in 
the slaying of Abel by his brother Cain. When the Jews deliv- 
ered Jesus to be put to death, the whole heavens were draped in 
mourning. The sun hid its face, the earth trembled, and the awe- 
stricken disciples stood in awful suspense while the scenes of the 
cross were going on. 

It was life in the garden and it was death outside of it. It is 
life in the kiugdom of Christ, (John ii:26) and it is death outside 
of it. (2 Thes. 1:7-10.) 

Are you, my kind reader, in the kingdom of God's dear son? 



Types and Shadows of the Old Testament. 17 



If you are, then be valiant for the cause of Christ. Die in the 
triumphs of a living faith and heaven will be your everlasting 
home. It you are not, then let me ask you in the name of all that 
is sacred and lovely, to turn and bow to the authority of Jesus the 
Christ, and if then you will remain valiant to his cause while here 
on earth, you, too, will be among that number — that are to enter 
the gates into the everlasting citv- 



LECTURE II. 



XOAH S ARK. 

In the third chapter of the first general epistle of Peter, the 
Apostle refers to the salvation of Noah and his family, from the 
destruction by water, as a figure of the salvation of God's people 
from a banishment "from the presence of the Lord, and the glory 
of His power." 

It was sixteen hundred and fifty-six years from Adam to the 
flood, which constitutes the first period of the history of the world 
— a period, too, of which we know but little. The ascension of 
Enoch, (Gen. v:24) and the line through which the Messiah was 
to come, are the most important features for our consideration. 

If we are allowed to conjecture, we would infer that the wick- 
edness of man before the flood, was very great. (Gen. vi 156) So 
much so as to call down the righteous indignation of the Almighty 
in destroying them from the face of the earth. (6, 7) 

Noah being the only righteous man then on earth, he "found 
grace in the eyes of the Lord, (8) to whom was revealed the awful 
truth that God intended soon to destroy the human race. (13) In 
the building of the Ark, we have a complete picture of the plan of 
salvation, or a representation of the establishment of Christ's king- 
dom. 

Noah delivering his family from a watery grave, is a represen- 
tation of Christ delivering his people from the bondage of sin and 
death. 



Types and Shadows of the Old Testament. ig 

When the Saviour came to earth, there was none good ; the\ r 
all had gone out of the way. (Rom. iii:io-iS) He was the only 
pure and holy being then on earth. God revealed to him His in- 
tention of completing the final banishment of the wicked. 

God entered into a covenant with Noah, which if he would 
comply with, he and his family would not be destroyed by the 
flood. God only having power to save, consequently He alone 
dictated the conditions upon which Noah and his family were to 
escape the sentence passed upon a wicked race. 

Then God gave the plan. (Gen. vi: 14-16) Noah only execut- 
ed it. God devised the gospel plan of salvation. Christ only car- 
ried it into effect. 

The ark was to be made out of but one kind of material — go- 
pher wood. The church was to be composed of but one kind of 
people — those who had ' 'obeyed from the heart that form of doc- 
trine. (Rom. vi : 1 7. ) The Ark was called by seamen a useless 
boat. Paul says that "the preaching of the cross is to them that 
perish, foolishness." (1 Cor. 1:18-21.) As Noah was only to- 
build one Ark, we would naturally infer that Christ established but 
one kingdom. Noah had no command to build any "branch arks,'* 
and the Record does not say he did. 

It is very probable that after the flood began to cover the land r 
that these wicked antediluvians built themselves many little arks,. 
boats, crafts, or dug-outs, but we have no account that any of them 
were saved by them. None could be saved npon the conditions 
proposed by Noah, outside of the one Ark God commanded to be 
built. 

The Church of God has no branches, and consequently there 
is no salvation outside of it. If any of Noah's family had built a 
little ark of their own, they, with all the rest of the wicked nations,, 
would have been destroyed from the face of the earth. AY hat,, 
then, may we infer will become of all these human establishments,, 
built by poor, weak, fallible men? In the times of Noah, spuri- 
ous arks may have been called crafts, floats, or dug-outs. Now 
they are called, or known by the name of the decrees of '-state 
boards," associations, conferences, and general assemblies. For 
any people who claim to stand upon the "Bible and the Bible 



20 Types and Shadows of the JVezv Testament. 

alone," certainly such decrees and rings are startling. I have no 
objection to any body of people practicing all the human devices 
peculiar to this apostate age, provided they do it under the direc- 
tion and control of the proper person — "his highness'' — the Pope 
of Rome. But when they assume to claim a "thus saith the Lord" 
for such a conglomerated mass of Babylonian corruption, I then 
claim a right to demur. It is about time for ecclesiastical terror 
and oppression to come to an end. 

It was a grand thought when the "Bible and the Bible alone'' 
was proclaimed to the world as the only book of Protestants. But 
oh I how the mighty have fallen! There is no half-way place in 
the gospel. It is the law of the Lord, or it is infidelity. Which, 
kind reader, will you choose? And which would be the infallible 
course ? 

A "state board" with a president, vice-president, a paid secre- 
tary, and a hired state evangelist, I must confess eclipses all the 
"golden calves," four-legged majesties," and "creed mongers," 
that ever lived from Constantine to Joe Smith, and should not be 
recognized by any follower of Christ. 

We learn that in the Ark there was but one family named, 
and that was Noah. If Noah and his family were living now, 
they would all be known by the name Noah. Paul says, "For this 
cause I bow my knees unto the Father of our Lord Jesus Christ, of 
whom the whole family in heaven and earth is named. (Eph. iii: 
14-15.) There was only one door in the Ark — only one way of 
entrance. Then we will not expect to find but one door, or only 
one way of entrance into the kingdom of Christ. And that door is 
Christ. (John x 17.) 

Now it will be necessary to find how Noah's family got to the 
door of the Ark, before we can determine how a sinner can get to 
Christ. First, they had to believe the preaching of Noah. (2) 
They had to turn and follow him to the door of the Ark, and (3) 
they had to enter in through the door. Then they were in a saved 
condition, and in no danger of being drowned, unless they "jump- 
ed overboard." 

They could believe Noah. They could turn and follow him. 
They could enter in through the door, but they could not provide 
the water, or save themselves. This God did for them. 



Types and Shadozvs of the Old Testament. 21 

Under the gospel dispensation, sinners enter the kingdom: 
First — By faith in a risen Saviour as the son of God. (John xx:30- 
31. Heb. xi:6. Rom. v:i-2. Mark xvi = 15, 16.) Second — By 
repenting, or turning away from sin, to God ; or, in other words, 
a reformation of life. (Acts xvii^o, 31. Luke xiii:2, 3. 11 Peter 
iiira. Luke xxiv 145-47. ) Third — By confessing the Saviour. 
(Matt. x:32,33. Rom. x:S-io.) Fourth — By being "immersed 
into the name of the Father, and of the Son, and of the Holy Spir- 
it." (Matt, xxviii :ia. Exodus xx:24» 1 Cor. xv:i-4- Rom. 
vi 117-22 ;i, 5. 1 Peter iii :20, 21. Acts ii 137-38 ; x:47, 48 ;xxii: 
16. John iii: 5. Matt, iii : 13-17.) This brings them to the name 
and the blood of Christ, "which cleanseth them from all sin." 

Noah's family could have believed, and followed him to the 
door of the Ark, and if they had not gone in, they too, would have 
been lost. 

Again, we find that there was only one window in the Ark — 
only one source of light. (Gen. vi:i6) That window was placed 
above in the tcp of the Ark. Then the light of the Ark came 
from above. This was the only place through which the king of 
day could send forth his luminous rays into the Ark. Noah's fam- 
ily did not cut out little windows all around the Ark, as an accom- 
modation for every herd of animals that were in the Ark. 

In the kingdom of Christ there is but one window — one source 
of light. That window we call, by common consent, the Bible ; 
which is the one only source of spiritual light for the church of 
Christ. The light of heaven reflects into the church in no other 
way. God has not spoken to man independent of His revealed 
word since the death of St. John. The Mohammet Koran, Mor- 
man Bible, and the human made creeds, decrees of councils, boards 
and general assemblies, are spurious windows, the glass of which 
is too dark for the light of heaven to penetrate. 

Suppose Noah's family had cut out side windows — the water, 
instead of the light, would have filled the boat with that destroying 
element, and sunk them to the bottom of the sea. And so it will 
be with all these human society men, who are substituting the 
church with the plans and inventions of fallible men: Every hu- 



Types and S/iadozvs of the Old Testament. 



man institution, carries within its bosom its own seeds of destruc- 
tion. 

There were three stories in the Ark. which, if they represent 
anything, it would be the three states of man. (Gen. vi:r6) The 
first, or lower story might represent the fleshy state; the second — 
the intermediate ; and the third -the eternal, or resurrected state. 
'The first story could have contained all the lower order of species. 
The second the next higher, or intermediate order, and the third 
for the winged, or highest order of species. 

For one hundred and twenty years Noah warned the wicked 
.-antediluvians of their coming danger. (Gen. vi:3) They heeded 
it not, but went on in their own way, and paid the awful penalty 
•due their disobedience. Christ is warning through his saints, the 
post-deluvian wicked of the coming danger, and all who wil! not 
heed it, they too will pay an awful penalty for their rebellion and 
transgression. (Gen. vii:2i-23.) 

The Ark having been completed, Noah's family, with all the 
lower animals, at the command of the old patriarch, enters in, and 
were safely enclosed in the Ark. Noah may have been last to go 
in. View him, as he might have lingered about the door, pleading- 
to the nations to come and be saved. Lastly, he offers his last ap- 
peal, his last prayer, and his last benediction, and in awful solem- 
nity, bid adieu to a lost and perishing world. Then with a sad 
heart, and a' trembling walk, he entered the Ark, closing the door 
after him, surrendering up the authority of saving sinners, and 
turning over the nations of men into the hands of an offended 
^God. 

Then the fountains of the great deep were broken up, and the 
windows of heaven were opened wide. (Gen. vii:ir.) The ter- 
rific thunders rolled, while the lightning played across the firma- 
ment of heaven, and a guilty world stood in trembling terror be- 
fore the Great Judge of heaven and earth. The executioner had 
'come, and there was no way of escape. The waters above and the 
waters beneath, joined in an awful work of destruction. Man, 
beast and reptile, all go down together, while the grand old Ark 
•could be seen in sublime splendor, majestically riding the watery 
billows, while a sin-cursed habitation was being purified from all 
sin and unrighteousness. 



Types and Shadozvs of the Old Testa?nent. 23 

This gloomy picture is vet to be antityped. It will take place 
after the restitution of all things, (Acts iii: 19-21. Luke xxi:24 
1 Cor. xv .-21-23) wnen Christ will have finished the work of saving 
sinners. Then the door of mercy will be forever closed. Christ 
then will surrender up the kingdom to God, who will for the last 
time, take vengeance upon a guilty world, with everlasting banish- 
ment from His presence, and the glory ot His power. (11 Thes. 
1:7-9) While this is going on, the unresurrected saints are to 
come forth, and with the living saints, ascend from the earth to 
meet the Lord, and forever remain with him. (1 Thes. i:i6, 17.) 

Noah was in the Ark forty days and nights — shut out from the 
world. (Gen. viii:6. ) Christ was in the wilderness, shut out 
from the world forty days and nights. (Matt. iv:i, 2.) 

Noah and his family passed through water. The same ele- 
ment that saved them, destroyed their enemies. (1 Peter iii :2.) 
Christ and His disciples passed through w r ater. The same pow r er 
that saves the saints of God, will destroy their enemies. If, indeed, 
it was necessary for the father of the new race, and the head of 
the new church to pass through a watery grave ; it is equally as 
much so for all who expect to enter the gates of the everlasting 
city. 

At the end of the forty days, Noah opened the window of Hie 
Ark, and sent forth a raven, which went to and fro, until the wat- 
ers were dried up from off the earth. (Gen. viii :7.) The raven 
never returned to the Ark to indicate to Noah that the waters had 
passed away. 

When John the Baptist w r ent into the unseen state, he did not 
return to proclaim to the w T orld that the waters of Judaism and pa- 
ganism had been dried up, and that the scheme of human redemp- 
tion had been completed. No, John the Baptist never founded 
any plan for the redemption of the human family. No sacrificial 
offering has ever been made, that pointed to John the Baptist as 
the founder of the church of Christ. And if there is a church of 
his founding, it ought to be called Raven Church. 

Noah next sent forth a dove, to ascertain if the waters had 
abated from off the face of the earth. "But the dove found no 
rest for the sole of her foot, and she returned unto him into the 



24 Types and Shadozvs of the Old Testament. 

Ark ; for the waters were on the face of the whole earth." Then 
Noah took her into the Ark. (Gen. viii :S, 9.) 

After the crucifixion of Christ, he w r ent into the unseen w T orld. 
but found no plan of human redemption. Paganism and Judaism 
still covered the whole face of the earth. After the resurrection, 
he said to his disciples, "All power is given unto me in heaven 
and in earth ;" (John xx:i8.) "but tarry ye in the city of Jerusa* 
lem, until ye be endued with power from on high." From the 
crucifixion of Christ to His ascension, it was all silence on earth. 
No one was allowed to proclaim conditions of salvation under 
the new institution. 

After seven days from the sending forth the dove, Noah sent 
it out again. (It was the same one — Gen. viii: 10.) "And lo, in 
the evening the dove returned with an olive leaf in her mouth. So 
Noah knew that the waters were abated from off the earth. (11) 
Then he opened the covering of the Ark, and looked and found 
the face of the earth was dry. (13) The Lord now commanded 
Noah to go forth out of the Ark, (16) and he did as God command- 
ed, and built an altar, and offered burnt offerings on it. (20) And 
the Lord smelled a sweet savor, and declared that He never again 
would smite the earth as He had done. (21) While the earth re- 
maineth, seed time and harvest, and cold and heat, and summer 
and winter, and day and night, shall not cease. (22) 

Again, from the Mount of Olives the Saviour entered into the 
unseen world the second time, to the everlasting city, to carry the 
cause of fallen humanity before the Judge of all the earth, and to 
bring back a gem plucked from the throne of heaven — the Holy 
Spirit, which was to indicate to the waiting disciples that the work 
had been finished. (John xvi:7~io.) This took place on the 
"evening" of the law dispensation, on the first Pentecost after the 
Saviour -ascended. (Acts, ii: 1-4) Then the apostles knew "assur- 
edly that God hath made Jesus both Lord and Christ." (36) And 
now all former dispensations passed away, to give place for the 
new institution — the Kingdom of our Lord Jesus Christ. Then 
the Saviour, through his divinely appointed embassadors, erected 
an altar (baptism) on which three thousand Jews were offered as 
living sacrifices. (Acts ii :38) Under the patriarchical and law dis- 



Types and Shadozvs of the Old Testament. 25, 

pensations, slain beasts were offered. But under the gospel dis- 
pensation, the sinner must offer himself. (Rom. xii:i.) 

During these old dispensations, God promised to meet His- 
people where He recorded His name. He recorded His name in 
the sacrificial offering. (Exodus xx:24.) God did not record His 
name in idolatrous altars, but only in the one erected by His au- 
thority. 

Under the gospel dispensation. God has recorded His name in 
the last act of obedience. (Matt, xxviiinc)) And there is no prom- 
ise that He will meet and bless any one, any where else. It was 
at this altar that He met and blessed His own son. (Matt. iii:i3~ 
17.) Then the Lord smiled once more upon the earth and in sub- 
stance said, while the earth remaineth, the seed of the kingdom, 
its harvest, and the light of the gospel shall not cease. 

Noah now becomes the father of the new race. Christ be- 
came the head of the new church. (Eph. v:23.) Noah restored 
the human family. Christ restores the paradaisical family. (11 Cor. 
iii : 14. 1 Cor. xv:23.) 

The wicked antediluvians were not restored with the family of 
Noah, over into the new world. (Gen. ix:i.) At the second com- 
ing ot Christ, the resurrection and after the general judgment, 
there will be no restitution of the wicked sons and daughters of 
Adam's race. They will not be permitted to pass over into the 
land of bliss and glory. But the waters of everlasting darkness 
will hold them in awful terror beyond the limits of God's universe, 
far away from His presence, and the glory of His power. Then 
the wicked will be to the saints of God, as the wicked antediluvian 
dead were to the family of Noah after the flood. 

When Noah died, he left a numerous family. When the Sa- 
viour surrenders up the kingdom, He will leave in the hands of 
His Father a numerous family. John was permitted to look ahead 
of time and view that numerous family. He says, "After this I 
beheld, and lo, a great multitude, which no man could number."' 
(Rev. vii :q.) 



26 Types and Shadows of the Old Testament. 

Inside of the Ark was temporal life ; outside was temporal 
■death. Inside of the kingdom of Christ is spiritual life : (John xi : 
25, 26) outside is spiritual death. (Rom. vii.*23. viii:6. James i: 
15.) There is not one promise in all the Book of God for any ac- 
countable being who dies out of the kingdom. Then, my kind 
reader, if you are out of the Ark of God — the Kingdom of Christ, 
3*011 are living "without God, and without hope in the world." 
"Now is the accepted time ; now is the day of salvation." To our 
■God, and to His Son, let us ascribe all praise, honor and glory and 
dominion, evermore. 



LECTURE III. 



TOWER OF BABEL. 

About one hundred years after the flood, Nimrod. the mighty 
hunter, went down to the land of Shinar, and founded a kingdom, 
the beginning of which was Babel. (Gen. x:S-io.) Nimrod se- 
lected the beautiful plains of Shinar, the grandest country on earth 
in which to erect the tower. 

The great apostasy, or falling away of the church, commenced 
about the year A. D. 96 (11 Thes. ii:7) Out of the seven churches 
of Asia, six of them commenced already while John was on the 
isle of Patmos, to lay the foundation for a mystic tower of Babel. 
(See Rev. ii and iii chs.) It was in the grandest institution on 
earth where the spiritual tower was built. 

Up to the completion of the Tower of Babel, the descendants 
of Noah all spoke the same language — the language they had 
learned from him. (Gen. xi :i) During the primitive period, and 
until the building of the mystic tower of Babel, the followers of 
Christ ail spoke the same language — the language they had learned 
of Him — the pure, unadulterated word of God. The church of 
Christ was then the grandest institution on earth ; and it was in it, 
where the work of tower building commenced. 

It was in the Garden of Eden that the work of sin commenced. 
It was in the family of Adam where the first murder was commit- 
ted. It was in the family of Noah where sin again commenced its 



28 Types and Shadows of the Old Testament. 

work. And it was in the church of Christ where the apostasy be- 
gan to first make its appearance. 

No power on earth outside of the church, can destroy it. It is 
infidelity inside that is to be feared, not infidelity outside. A devil 
in the Garden could do more harm than ten thousand ones outside. 
I have no fears from men and women of the world. It is these un- 
godly, jealous, unprincipled, pretending, so-called preachers, who 
care more for the things of this world, than they do for the cause of 
Christ, and the characters of God-fearing men, that I fear. 

If the church would be pure, it would receive no one into its 
fold without a full compliance with the condition of salvation. But 
I am sorry to say such is not the case. Men and women have been 
received from almost every adolatrous institution known to the 
pages of history- And that too, without conversion, baptism, or 
regeneration The floodgates for all manner of error have been 
opened wide, and many of its adherents are passing in ; hence, the 
cause of so much innovation now agitating the minds of good men. 
There is no concord with truth and error — light and darkness — 
or "with Christ and Belial." 

The ancient tower builders had two objects in view, that 
prompted them to commence the work. One was to escape justice, 
(they supposed they could build a tower high enough, on which 
they could get out of the way of another flood, should there be one, 
for they knew they deserved it,) and the other object was to get to 
heaven with men's hands, or by their own works (Their idea of 
heaven was, that it was a little above the clouds. Gen. xi:-|..) 
When the mystic tower was built, its builders had the same two 
objects — to escape justice and to get to heaven with their own 
hands. 

The whole fabric of Roman, Greek, Mohammedan and Prot- 
estant apostasy are the works of men's hands Every religious in- 
stitution run under human names, and governed by human laws, 
belong to the great apostasy. "And they said one to another, go 
to, let us make brick, and burn them thoroughly. And they had 
brick for stone, and slime for mortar." Notice the pronoun "us," 
let us They used brick of their own make, instead of stone, which 



Types and Shadows of the Old Testament. 29 



was already made And in the place of mortar they used slime 
(Gen. xi:3.) 

At the Nicene Council it was "let us" make creeds (brick) 
instead of the Bible (stone) and "let us" mature (burn) them 
thoroughly. So they had human made creeds for a bible, (stone) 
and their opinions (slime) for gospel (mortar). Knowing that 
thev were trying to thwart the purposes of God. for which they ex- 
pected to be scattered all over the face of the earth, they said, "let 
us make us a name." (.Gen. xi:.|) What that name was, the Bi- 
ble does not, in so many words, inform us ; but we would natural- 
ly infer from the reading, that it was "Babel." This is the first 
instance where any people ever gave themselves a name. Before, 
they always wore the name given to them by their ancestors. Here 
they lost their identity ; and aside from the one (Abraham) who 
was called out, we have no account that it was ever restored. In 
substance the mystic tower builders said the same thing. "Let us 
make us a name." And a name thev made — called by John in the 
Book of Revelation, "mystery, babylox, the great, the moth- 
er OF HARLOTS, AND ABOMINATION OF THE EARTH," and by them, 

Roman Catholic. 

Seeing that "nothing will be restrained from them which they 
have imagined to do, God confounded their language, so that thev 
could not understand one another's speech, and scattered them all 
over the face of the earth, and they left off to build the city." 
(Gen. XK5-9.) Then the "Lord came down to see the city and 
tower, which the children of men builded" — not the children of 
God builded. (Gen. xi:5~9) There is no telling what they would 
have done if God had let them go on in their wickedness. 

Under the reign of Pope Leo X, A. D. 1520, the mystic tow- 
er reached its climax. And seeing that nothing would be restrain- 
ed from them which they imagined to do — as they then held almost 
absolute authority and power all over the world — God confounded 
their opinions (language) that thev could not understand one 
another's doctrine, (speech) and scattered them all over the face 
of the earth. 

The confusion of ideas, opinions, creeds and churches, com- 
menced in the time of King Henrv VIII, which was followed bv 



30 Types and Shadows of the Old Testament. 

the greatest religious confusion the world has ever known since 
the dawn of the Christian era. There are not two religious secta- 
rian bodies on earth that understand each other's doctrine. It was 
once a confusion of languages. Now it is a confusion of the so- 
called churches. 

Out of the confusion at the tower of Babel, God called the 
father of the faithful, in whom He restored the line through which 
the Messiah should come. [Gen. xii::) Out of all this confusion 
of creeds, churches and the plans of fallible men, God will certain- 
ly call out a people in whom He will restore the line through which 
the Messiah has come. When he does, that people will possess 
all the characteristic features of the primitive congregations of 
Christ; and none of this machinery so common among those claim- 
ing to be followers of Christ. One part will not be organizing hu- 
man boards, mission societies, Sunday schools, and singing choirs, 
and another part opposing them. Neither will one part be using 
organs, fiddles, and tamborines in the worship of God, and the 
other opposing it. 

There is nothing that has done more to confuse and confound 
the minds of christians, than these modern human made missiona- 
ry societies. I have no objection to missionary work, if done un- 
der the right name, and sanctioned by divine authority. But when 
it comes to a human made concern, composed of a few designing 
preachers and vain women, with rules requiring the sum of one 
hundred dollars for a person to become a life director, fifty dollars 
for a life member, ten dollars for an annual delegate, and five dol- 
lars for a visit to the institution one time, it looks too much like 
money-making, than anything else. 

An exposition, such as would do these human made institu- 
tions justice, is beyond the ingenuity of man. The very thought 
of such. a thing, independent of the church, is enough to cause any 
christian man or woman to blush with shame, and turn away in dis- 
gust. Such things are so ridiculous and absurd, that nothing but 
the thing itself could exhibit its own human depravity. These mis- 
sionary societies, with their rules and articles of faith, have abbut 
as much authority in the New Testament as a ' 'Dutch beer gar- 
den." 



Types and Shadozvs of the Old 1 estament. 31 

For over fourteen years I have more or less been performing 
missionary labor : and in all of that time I have not as much as 
seen one of these "missionary societies " The only one that I ex- 
pect to recognize is the one organized on the day of Pentacost 7 
about the year A. D 33 — not A. D. 1884. All the authority I 
want as a missionary, is the sanction of the word of God — not 
men. 

Now it is a logical conclusion, that is ; if the world cannot be 
converted without these modern missionary societies, then the gos- 
pel plan of salvation has been a failure. I am one who has not 
lost faith in the gospel as the only "power of God" to be employ- 
ed in the conversion of the world. When I do jthen it will be time 
to fool with these human societies. 

The gospel plan of salvation has stood firm for near two 
thousand years, while empires and kingdoms have been crumbling 
to the ground. And it will continue to stand when all of these hu- 
man plans and organizations will be buried out of sight. God's 
kingdom was to bean everlasting kingdom, and to stand forever. 

There cannot be two different kingdoms at the same time. It is- 
either a kingdom of Christ, or it is a missionary society. If a mis- 
sionary society, then the Savior and his apostles should have said : 
"Repent, for the missionary society is at hand. "Gathered out of 
his missionary society." "Son of man coming in his missionary 
society." "Paul called the elders of the missionary society." 
"Women keep silent in the missionary society." "I am not 
ashamed of the missionary society, for it is the power of God unto 
salvation." "For by one spirit are all baptized into one mission- 
ary society." No, the apostles never talked such nonsense. Paul 
said — "There is one body" — not a missionary society and a body; 
and the Savior said — "There shall be one fold and one shepherd." 
Christ, nor any of his apostles, ever said one word about such hu- 
man machinery. So, then, such a thing would be as unscriptural 
as a Quaker association, or a Mormon conferance ; and it ought to 
oe dedicated to his lowness — Brigham Young, the First. 

It is sickening to hear these modern missionary men and wo- 
men (they have got far enough in the scale of apostasy to have 
what they call a women's missionary society) boasting of the liber- 



32 Types and Shadozvs of the Old Testament. 

al and generous things they are doing for the "poor heathen," 
while our own country is famishing for the bread of life. If there 
is a place in all the world where the gospel ought to be preached. 
^t is among our own people, and especially among those mission- 
ary societies, State Boards, Sunday schools and the congregations 
with a "Pastor," organ or choir. 

If those ; 'big preachers" composing these human organiza- 
tions, would not spend quite so much money for fine carriages, 
Xk plug-hats," and "gold-headed canes," they might do some good 
to fallen humanity. 

And again, if they could condscend to visit the poor hovels of 
their own immediate, neighborhoods, they would have plenty to do 
without shedding so many crocodile tears over the "poor Hindos," 
who have more gold than all the missionary societies in Europe 
and America. No, it is not the poor of our country that these hu- 
man societv men are looking after. It is the high, the rich, the 
«oble of this world that they are caring tor. A fine mansion will 
suit them much better than the log cabin. And large cities, and 
■"fat" congregations is where they are wont to do their work. 
How different from the example set by Christ and his apostles. 

My candid opinion is, that the primary object of all this en- 
tire machinery is nothing more than a human device gotten up for 
the sole purpose of keeping up a lot of lazy, indolent so-called 
preachers. When it conies to paying one dollar to send ten cents 
worth of "gospel" to the heathen, it looks rather out of joint. 

So long as I am able to proclaim the gospel of Christ, to the 
fallen sons and daughters of Adam, I expect to do it independently 
of missionary societies, state boards and general assemblies. 

Men who have seen the site where the ancient tower was 
built, say that it is now one general heap of ruins. This will be 
the fate of all this spiritual Babylonous confusion — it will sooner 
or later become one general heap of ruins. 

In the xviii ch of Rev. her doom is written, and her destiny 
eternally fixed. 

God speed the time when all these corrupt institutions will be- 
come one general heap of ruins; upon which may the kingdom of 
•■Christ be established in all of its primitive grandeur and purity. 



Types and Shadows of the Old Testament. 33 

Then, my kind reader, if you are among that confused number, 
who are running off after the decaying relics of old Babylon, let 
me ask you to come out of that confusion. Take your stand upon 
the foundation of the apostles and prophets, and Christ as your 
chief corner stone, and let all worldly minded institutions u go to 
the moles and bats. Then the cause of Christ will be honored, 
souls saved, and your work approved by your great and good 
Creator. 



LECTURE IV. 



THE CALL OF ABRAHAM. 

Abraham was born two years ofter the death of Noah, about 
357 years after the flood. He was called out of confusion, or com- 
menced his life of obedience at the age of seventy-five years. (Gen. 
xii:4). 

Abram left his nativity to go into a strange land (i) to build 
up a great nation. God blessed him, and promised to make his 
name great, (not the name of any one of his people), and out of 
his seed all the families of the earth were to be blessed, (2,3). 

The land promised to Abram was rich and beautiful, yet at 
that time its inhabitants were given over to idolatry. When Abram 
went, or sojourned in the land of Canaan, he took with him his 
first wife, Sarah, and his nephew, Lot. (5). 

The Savior left his own nativity to come to this strange and 
wicked inhabitation to build up a great nation of priests, or chris- 
tians. He found the nations wholly given over to idolatry. When 
he came, preaching in the wilderness of Judia, he acknowledged 
the Jews as the people of God and endorsed the Old Covenant, 
and also the mission of John the Baptist. In this sense they came 
with him. The Old Covenant answering to Sarah and the Baptist 
to Lot. 

The Jews were the ancient people of God — hence it would be 
proper to say they came with Christ. Three thousand of them left 
their nativity on the day of Pentecost. And if John the Baptist 



Ty pes and Shadows of the Old 7 estament. 35 

was Elijah, which is altogether probable, then he too come with 
Christ. The old prophet spoke of John as Elijah the prophet, 
(Mai. vi : 5). And the Savior said concerning John — "this is 
Elias, which was for to come." (Matt, xi : 14). 

God commanded Abram to build an altar and call upon the 
name of the Lord. (Gen. xii : 8). 

Christ built an altar, or rather his fore-runner did tor him, up- 
on which an offering was made unto repentence for the remission 
of sins. An altar, too,- erected by divine authority. The Jews had 
an altar, but an offering made upon it would not answer for an of- 
fering made upon the altar belonging to the preparatory period. 
(John iii : 3-7). 

Soon after Abram went to Canaan, lie left and went to Egypt, 
on account of a grievous famine in the land. (Gen xii : $, 10). 
When the Savior first went to Judah, he was compelled to leave on 
account of a spiritual famine in the land. 

While in Egypt, Abram denied his wife. (11, 12). While 
Christ was on earth he denied having been married to the temporal 
kingdom of Judah. (Acts i: 6). 

After Abram left Egypt, he went to Bethel, and while there 
he separated from Lot. (Gen. xiii : 1, 11). Lot going to the 
plains of Gomorrah and Abram to the plains of Mamre in Hebron. 
Lot was soon taken captive and carried away, (xiv: 12). Abram 
persued and brought him back, and also his "goods, his women 
and his people." (16). 

When Jesus and John were separated, John was beheaded and 
carried off into the grave, and his disciples carried into captivity by 
a wicked Herod. Christ persued John into the grave and protected 
him and his disciples. John could have been one of those old saints 
that came forth from the grave at the resurrection of Christ. 

Three angels warned Abram of Lot's condition. Christ was 
warned of the condition of John. 

As Abram was returning from the slaughter of the wicked 
kings he met, and was blessed by, Melchizedek, king of Salam, 
priest of the most high God, (iS) to whom Abram gave tithes of 
all. After Jesus had conquered the enemies of John — the domin- 
ion of the grave — God met him on his return and crowned him 



36 Types and Shadows of the Old Testament, 

with "all power in heaven and in earth," to whom Christ gave 
saints of all nations. (Heb. vii : 1-5). 

The giving of tithes by the father of the faithful very forcibly 
points down to the christian obligation in reference to the support 
of the gospel. In the kingdom of Christ God has appointed three 
orders of servants. 1. The Evangelist, whose duty is to proclaim 
the gospel to the world, and to organize congregations. 2. Bish- 
ops or Elders, whose duties are to guide or oversee the congrega- 
tions ; and 3, The Deacons, whose duties are to look after the 
temporal wants of the congregations. 

In primitive times men did not seek the work of an evangel- 
ist, through the love of money or the applause of men ; but for the 
good of immortal souls. The idea of a fine salary has been the 
fruitful cause of nine-tenths of all the preacher-wrangling and de- 
famation ever gotten up among preachers. If there was no money 
making connected with the ministry, the church would be relieved 
of bad men, and all of these money-eyed preachers, "who are after 
the fleece instead of the flock," would soon find their bread in the 
profession of law, medicine or politics, and none but good men 
would be in the ministry. 

There is not a man living, if he labors earnestly in the cause of 
Christ, but will be supported. But should there be such an one, he 
is not obliged to stay and labor for an ungodly, stingy setof would- 
be christians. 

No evangelist should be circumscribed to any particular locali- 
ty. He should go everywhere — to the poor as well as the rich. 
The low as well as the high. 

The New Testament teaching is not opposed to giving evan- 
gelists, and elders, who labor in word and doctrine, a support. It 
is simply opposed to the stipulated salary part of it. 

A man who is rich in this world's goods, and who is qualified 
and able to preach to the poor, without compensation, will be 
damned if he does not do it. And if a congregation has a poor 
evangelist laboring for it, or for the poor around it, that congrega- 
tion, if able, will be damned if it does not support him. 

While there may be a few evangelists who have been sup- 
ported, vet there are thousands who have not. And while it is 



Types and Shadows of the New Testament. 37 



true that some congregations advocate the supporting system — yet 
it is also true that a great majority of them do not ; and believe, or 
at least practice the non-support, or starve-out system. There may 
be a few evangelists who can labor without support, yet the majori- 
ty can not. 

We should not make merchandise out of the Bible. But the 
poor minister, who labors in word and doctrine, ought to be sup- 
ported and cared for in old age. Supporting ministers is not pay- 
ing them in the popular sense — it is doing what we are command- 
ed. Of all the dreary, desolate and poverty-stricken places that I 
ever beheld, I have found among the homes of some of our preach- 
ers — men who had spent the best part of their lives in the cause of 
fallen humanity. Many of them too, who had grown old and 
worn out, become feeble and had been thrown on the mercy of a 
wicked world, on account of their brethren failing to make provis- 
ions for the old and superanuated preachers. 

There is hardly a week passes over, but we hear of some un- 
fortunate evangelist (especially if he opposes state boards and 
missionary societies) falling a victim to the relentless power to some 
ruling pontificate eldership, and denounced as a bad man, for 
having perhaps tried to instruct a set of ignorant men, who would 
make better cotton-pickers than preachers, or guides over a con- 
gregation. While there are many dominant, overbearing, bad 
men in the ministry, I want to say, it is not always confined to 
them. 

Many times when the preacher is turned off, it should have 
been the congregation, for their stinginess, indolence and mean- 
ness, in withholding what they had promised to give him. I have 
been evangelizing over fourteen years, and, before God, I never 
knew but few congregations to comply with the teachings of the 
New Testament in regard to the support of the gospel ; and yet, if 
a strange preacher happens to go among them, the very first thing 
they will ask of him, is to see his credentials. Is a dishonest 
preacher any worse than a dishonest congregation? If I should 
have treated the congregations in many places as they have me, 
where I have labored, I would now be in some state- prison for 
getting money under false pretenses. Is it any worse for an 



3S Types and Shadows of the Old Testament. 

evangelist to get a year's support in advance — run away and leave 
the congregation that gave it to him, than it is for a congregation 
to engage a man to labor for it — keep him a whole year," and then 
send him away without anything? I am almost ready to vow that 
I never will exhibit any letters of commendation to any strange 
congregation, until they exhibit to me a clear receipt from their last 
serva nt — showing that they were not delinquent in remunerating 
him before they sent him away. 

If evangelists would all adopt this rule I think there would be 
some rattling among the dry-bones, and many congregations would 
stand in need of a veil. (1 Cor. ix:c), 10). The Savior said "the 
laborer was worthy of his hire." 

About tie only thing that a great majority of the members of 
our congregations feel that they are under any obligation to per- 
form , is "going to church ;'' and many of them do but very little 
of that. The custom is. to contribute if the brethren feel disposed 
to do so. If not. they can let it alone. There is just as much au- 
thority for omitting the communion — yea. and of baptism, as there 
is in the Ne wTestanient, for omiting the weekly contribution. 
Mahamet taught that there were seven hells, and that the lower 
one was for hypocrits. If he is right, the sixth ought to be reserved 
expressly for miserly, close-fingered, stingy, pretending christians. 

The Jews were as much commanded to work six days, as they 
were to keep the seventh. And we arc just as much commanded 
to contribute on the first day of every week, as any other obligation 
in the gospel. 

No man or woman can be a true christian, and at the same 
time withhold their support from the gospel. (2 Cor, ix: 5-8). 
There is no more harm in taking the labor of the mechanic, farmer, 
physician, or any other person, than it is that of a poor evangelist: 
and the. congregation that does it — God will remove the candle- 
stick. 

Now, it is evident that cxhorbitant salaries arc no worse than 
no support at all. How often are the poor oppressed to keep up 
a lazy, indolent set of priests ? And how often have the families of 
poor, honest evangelists lived in want to keep up a poor, indolent, 
lazv congregation? But to return. 



Types and Shadows of the Old Testament. 39 

Who this Melchizedek was, is a question of considerable con- 
jecture. The Record says he was "the king of Salem and the 
priest [not a priest] of the most high God." He could not have 
been Shem ; because Shem had a priest before him. (Heb. vii:3). 
Christ was a priest after the order of Melchezedek — that is, he had 
no priests before or after him made with the word of the oath by 
the Lord Himself. The Jewish priests were made by the law of a 
carnal commandment, but the priesthood of Christ after the power 
<of an endless life. 

Abram refused the spoil taken from the king of Sodom. 
(Gen. xiv:22-24). Christ refused to accept earthly honors or po- 
sitions from human governments, which he had taken from the 
king of darkness. 

"And when the sun was going down a deep sleep fell upon 
Abam; and lo! a horror of great darkness fell upon him." 
(Gen. xv:i2). 

When the moral sun of the Old Law Dispensation was passing 
away, the sleep of death fell upon Jesus, and lo! a horror of great 
darkness fell upon him — the darkness of the grave. 

After Abram slept that horrible sleep — God changed his name 
— "Neither shalt thy name any more be called Abram, but thy 
name shall be Abraham ; for a father of many nations have I made 
thee." (xviii:5). 

After the crucifixion and coronation of Jesus, God changed 
his name, and called him the Christ — the annointed of God. No 
-one was allowed to preach Jesus as the Christ of God, until he had 
.been annointed. 

Sarai's name was also changed to Sarah, as well as Abam's 
name to Abraham. (Gen. xviii:i5). 

The three thousand Jews on Pentecost had their names 
^changed from Israelites to Christians. 

Sarah died immediately after Isaac had been offered. Then 
Abraham buried her out of his sight, (xxii :4). 

The Old Covenant, or the law of Moses, died immediately af- 
ter Jesus had been crucified. (Jno. xxxi 131-34 ; Heb. viii:6, 7; 
Eph. ii: 13-20). 

Immediately after the death of Sarah, Abraham married an- 



40 Types and Shadows of the Old Testament. 

other woman. (Gen. 25:1). Immediately after the doing away 
with the Old Covenant, Jesus married the New Church, which took 
place on the day of Pentecost. 

All those who had been born in the Abrahamic covenant, (or 
in his house), or bought with his money, were among the numer- 
ous family he left at his death. There were no distinctions made 
between those bought with his money and those born in his house. 
(Exo. xxi:i6; Lev. xxv 539-46 ; xxvi:i3; Deut. xx:n; xxiii:i5,- 
16; xxiv:7; 1 Cor. vii:23; Eph. vi:5~9; 1 Tim. iv:io; vi:i, 2; 
Phi. 16; Rev. xviii:i3). 

In the kingdom of Christ there are no degrees conferred upon 
one above another. There are no popes, cardinals nor high priests : 
but are all one in Christ Jesus. (Eph. iv:i-6; John x:i6; 1 Cor. 
x:i7; xii: 12-27; i: 10-15; John xvii : 20, 21; Acts x 134, 35;. 
xvii :26.) 

Those born in Abraham's house represent infants, and those 
bought with his money represent those who obey the gospel of 
Christ. We then can become heirs, according to promise, with 
Isaac, by complying with the terms of the New Testament. Abra- 
ham's bound servants were typical, and passed away with the Old 
covenant. They represented the servants of Christ. Since the 
perfect law of liberty has come (James i 125 ; ii : 12 ; Rom. viii :2i ;. 
2 Cor. iii:i7; Gal. v:i) — men and women are no longer bought 
and sold as the dumb beast of the field 

Christ has purchased our redemption with his own blood He 
paid the price, with his own precious life, to save a perishing world. 
Who, then, would not desire to become an heir with Isaac, and a 
joint heir with the Lord Jesus' Christ? View him while nailed to 
the rugged cross. Hear him, while suffering inexpressible agony, 
pray to the father for his cruel executioners: "forgive them for 
they know not what they do." Behold him as he looked down in 
tender compassion upon his weeping mother, and hear him say to 
her — "woman, behold thy son." Then to the beloved disciple — 
"Behold thy mother." He bowed his head and gave up the 
Spirit. He entered the grave, conquered death, and in triumph 
bursted the gates of hell; and in royal majesty entered heaven as 
the King of kings and Lord of lords. 



LECTURE V. 



ISAAC. 

Twenty-five years after Abraham commenced his life of obe- 
dience — in the hundredth year of his age — Isaac was born unto him, 
(Gen. 21 :5) who was his favorite and only legitimate son. (xxii:- 
2). When Isaac was weaned, on the same day Abraham made a 
great feast. (xxi:8). 

Jesus was the favorite son of his Father. (Matt, iii : 1 7) , 
When he was separated from his spiritual mother — the Old cove- 
nant — God made a feast. That feast took place on the day of 
Pentecost. 

In the twenty-second chapter of Genesis we have a very touch- 
ing account of Abraham offering his son, Isaac, on mount Moriah, 
which finds its antetype in the great sacrificial offering made upon 
mount Calvary by the Lord Himself. 

After Isaac had been offered, Abraham called the servant of 
his house, and made him swear by the God of heaven and earth, 
that he should not take a wife to his son Isaac, of the daughters of 
the Canaanites among whom he lived. (Gen. xxiv:2, 3). But he 
was to go to his own kindred and take a wife unto his lord's son 
Isaac. 

After the crucifixion of Jesus, God made his servants swear 
that he would not take a wife (church) unto His Son from among 
the wicked nations, or idolatrous institutions around them. But to 
go to His kindred. All who believe in Christ and obey him in all 



42 Types and Shadows' of the Old Testament. 

of his appointed ordinances and commandments are God's kindred. 
Then the church of Christ is not to be composed of men and wo- 
men from denominations, or unauthorized churches, without a full 
compliance with the conditions of salvation. 

If the woman would not follow the servant, he was not to 
bring Isaac again unto the land from which Abraham had come. 
(Gen. xxiv:5. 6). And if the woman was unwilling to follow the 
sen-ant, he was then clear of the oath. (7. S). 

God has opened up a way for the salvation of the whole hu- 
man family. He has sent His servants, and if they will not follow 
them, they alone are to blame. Christ is not to be crucified any 
more. The command of Abraham to his servant was — "bring not 
my son hither again." 

When the servant left, he took with him ten camels and all the 
goods of his master. (10). He was exposed to all kinds of wild 
beasts, robbers and bad men of every discription. 

When the servants of God went out after the Church, God in- 
trusted with them the wealth of heaven — the Holy Spirit. They, 
too, were exposed to all kinds of enemies. (2 Cor. vi 14. 5 ; xi:- 
23-2S). But like the good servant of Abraham, they went on and 
endured it all for the cause of the Master. There never was, is not 
now, and never will be, a true servant of God but will be exposed 
to all manner of danger. They will be misrepresented, persecuted 
and defamed in every conceivable way known to a wicked race. 
All of the world's greatest reformers from Socrates to the present, 
have been stigmatized as teachers of evil things, and persecuted as 
disturbers of established law and order, and were persecuted even 
unto death. 

Socrates died of poison ; Jesus was put to the ignomineous 
death of the cross ; John Huss and Jerome died in the flames ; Lu- 
ther and his followers were hunted down, even worse than if they 
had been regular murderers. And I opine it will continue to be so 
with every other reformer while the ages last. And if it was not 
for the strong arm of civil governments, I too would fill a martyr's 
grave. 

When the servant got to Mesopotamia it was in the evening, 
(Gen. xxivrn) nearby a well of water. While waiting for the 



Types and Shadows of the Old 1 est a meat. 43 

damsel to come out to draw water, as he had been commanded, 
and before he was done speaking, Rebekah came out. (13:14). 
"She was," said the servant, "very fair to look upon.'' (16). 
Then he ran to meet her, (17) and presented to her gold ear-rings 
and bracelets. (22). Then Rebekah invited him to lodge with 
her and iier brother Laban. They set meat before him ; but he ve- 
fused, saving, "I will not eat until I have told mine errand." (33). 
Then be proceeded — substancially saying, "I am a servant of 
Abraham. He has a lovely son — Isaac. He lives in great splen- 
dor. Has riches beyond estimation, audi have been sent to ask of 
you to come and consent to be his bride " 

The servant had no preliminaries, or sermons, to fix up. He 

did not call an assembly to "consider the matter." But at once 

made his business known. (34-49). After Laban heard this 

beautiful story, he spoke and said. "it was from the Lord." (50)- 

"Behold Rebekah is before thee, take her and go." (51). Then the 

servant gave her jewels of silver, and jewels of gold, and raiment, 

and to her mother precious things (53)- In the morning they 

rose up, and the servant said — "send me away to my master.' 

But Rebekah s brother and mother said, "let the damsel abide 

with us a few days." "Hinder me not. send me away that I may 

go to my master." And they said, "we will call the damsel and 

enquire at her mouth." (57). And they called Rebekah, and 

said unto her, "Wilt thou go with this man?" And she said, "I 

will go." (58). 

When God sent out His servants to obtain a bride for His Son, 
it was in the evening of the Jewish dispensation. And when they 
first saw the Church of Christ, it was "very fair to look upon." 
The first thing they do is to make their business known. Their 
story is the cross, the beauties of heaven, and a glorified Redeemer 
of the world. He who would be a true minister of God, will no t 
spend his time in anything save his mission, which is to proclaim a 
crucified and a risen Savior. (1 Cor. ii:2). 

The servant had not got done speaking when Rebekah made 
her appearance. When the apostle Peter, with the eleven, rose up 
on the day of Pentecost, and wdfile proclaiming the glad' tidings of 
a risen Savior, before he was done speaking 3000 of those sturdy 



44 Types and Shadows of the Old Testament. 



Jews cried out and said, "Men and brethren, what shall we do?" 
Peter told them. They did it, and were adorned with all the 
bright jewels of heaven. In the times of the first christians, men 
and women did not wait for invitation hymns, or the telling of 
some "riddle, dream," or "ghost story," but under the sound of 
the gospel, went forth and obeyed it. 

Rebekah did not ask the servant as to whether it was going to 
cost anything ; would it be popular to go with him ; if there were 
any obstacles in the way ; or if she would have to leave her asso- 
ciates, her "innocent amusements," or any of her heathen idols. 
She did not even ask permissicn of her mother, but said, "I will 
go," and she arose and followed the servant. (61). 

And as Isaac was out meditating in the field at eventide, he 
lifted up his eyes and saw Rebekah coming. (63). She then lit off 
the camel and asked the servant, "what man is this in the field 
walking to meet us?" And the servant said, "It is my master." 
Then she mounted off of the camel and "unveiled herself." Isaac 
then took her into his father's tent, and she then became his wife. 
(Gen. xxiv:6/). 

• How beautifully does this picture represent our Savior, walk- 
ing out in the eve of the law dispensation, just before meeting with 
the church on that memorable occasion — the first Pentecost after 
his ascension. Then the church lifted the veil which had been 
thrown over its face in the reading of the law of Moses, and enter- 
ed into the true "tent" — the Church of Christ. 

Rebekah lived many miles away, and it is not likely that she 
would have become the bride of Isaac had it not been for the agen- 
cy of Abraham. If Abraham had not sent the servant, Rebekah 
would not likely have heard of Isaac, and consequently would not 
have become his bride. The part Abraham performed was to send 
a servant after her, prepare her a home, and his son Isaac for a 
husband. The part she had to perform was — first, to believe the 
testimony of the servant concerning Isaac ; second, to turn from her 
idol-worship and follow him ; and third, to consent to the mar- 
riage ceremony. She might have believed the testimony concern- 
ing I&aac and turned and followed him ; but if she had not con- 
sented to the marriage ceremony, she would not have been per- 
mitted to become the bride of Isaac. 



Types and Shadows of the Old Testa??zent. 45 

In the establishment of the New Covenant God sent His ser- 
vants — the apostles — from whom we have the testimony concerning 
His Son — the Lord Jesus Christ. This testimony is recorded in 
what is called by common consent, the New Testament. Now it 
remains for all who desire to make a part of the bride of Christ, to 
believe the testimony of the apostles, turn from their dumb zdo/s, 
follow them, and then consent to the marriage ceremony. And 
that ceremony is immersion in water, into the name of the Father, 
Son, and Holy Spirit — without which there is no promise in all the 
Book of God for any accountable being. (Actio?i — 1 Cor. xv : 1-4 ; 
Rom. vi: 1-5; Mark 1:4,5; J° nn iii : 33 ; Acts viii^S, 39; Heb. 
x :22 ; Matt, iii : 16, 17. Subjects — Rom. vi : 16 ; Mark xvi : 15, 16 : 
Matt. xviiitiQ. 20. Design — Exo. xx:24, 25; A.cts ii 137-41; 
1 Pet. iii: 18-21; John iii :5 ; Rom vi:i7, iS, 22; Matt, xxviii :iS,- 
20; Mark xvi: 15, 16; 1 John v :6-o ; Acts xxii : 16). 

Going back to the type — we learn that there were two kinds 
of people which sprang from Abraham, one from the free woman 
and the other from the bond woman. The free woman represents 
the New covenant and the bond woman the Old covenant. 

It appears that the two women, with their offspring, could not 
live together ; and as a consequence, Sarah desired of Abraham 
that he cast out the bond woman (Hagar) and her son, (Ishmael). 
God said to Abraham: "Harken unto the voice of Sarah, for in 
Isaac shall thy seed be called." (Gen xxi:Q-i2). 

The Old covenant answering to the bond woman and the Jews 
— her children were cast out, and in Christ the New Church was 
called. 

Isaac was a man of peace. When the Savior was born into the 
world he was introduced by a heavenly host in strains of everlast- 
ing joy, as the embodiment of "peace on earth and good will ro 
men." 

Isaac suffered the taunts of Ishmael. The Jews called Jesus a 
"wine-bibber and a friend of publicans and sinners." 

Isaac purchased his right to his father's house by consenting to 
the demands of his father. Jesus become heir to the priesthood of 
heaven by submitting to the death of the cross. 

"Wilt thou," my friendly alien, "go with this man?" Will 
you accept the heaven-proclaimed invitation to "go with this man?" 



\6 Types and Shadows of the Old Testament. 

There is none other who can guide you safely through the uneven 
journey of life and bring you at last into the everlasting city of our 
God. "If you will hear his voice, harden not your hearts." '"Now 
is the accepted time, and n nv is the day of salvation.' "Come 
unto me all ye ends of the earth and be saved." 

Isaac lived to a good old age — died, and was gathered unto his 
people. And was buried by Esau and Jacob, without any formal 
ceremony. (Gen. xxxv:2C)). Funeral preaching was not known 
to the ancients, or first christians. Now days it is becoming about 
as common among some of our congregations as the mockery of 
trying to pray souls out of "purgatory" by the Roman priesthood. 

There can be no impropriety in good men attending funerals, 
talking to the living, and speaking a few words of consolation to 
the bereaved. In fact they ought to do it. We are commanded 
to "visit the sick in their affliction" and to "weep with those who 
weep. " 

The Savior, apostles and first christians, often visited the 
house of mourning. But in no case have we any account of their 
ever "preaching a funeral." Funeral preaching originated with 
the aristocracy of England, and which grew out of that old popeish 
notion of "purgatorial forgiveness." 

I am decidedly in favor of teaching the living, and trying to 
to persuade them to obey the truth while thsy can. Bit I ki).v 
not how to talk to the dead, or do them any good, save a word of 
warning, cheer, or consolation to the surviving friends. 

In every thing there should be an object, purpose or design — 
else there would be no use in doing any thing. Funeral preaching 
is for the good of the dead, or it is not. If it is to benefit the dead, 
then the whole world can be saved. And if it is not to benefit the 
dead, then the entire thing is a sheer mockery. If even there were 
any Bible authority at all for "funeral preaching," it should be 
done before interment, and not wait for months, and very often 
years, before doing it. 

It is not the business of the minister of God to go about trying 
to fix up a heaven for the wicked dead ; but he should try to save 
the living. 

It is truly said, "life is the time to serve the Lord." And it is 



Types and Shadows of the Old Testament. 47 

the time to prepare for the future. So, then, funeral preaching 
will not save the wicked dead, and the righteous do not need it. 
If men and women will not obey the gospel while they can, no one 
on earth can save them when they can not. Remember, the rich 
man prayed a few moments after death, but to no purpose. — "As 
the tree falls, so it will lie." 

If I was called to "preach a funeral sermon" of a wicked per- 
son, who had died "without God and without hope in the world," 
I would — in place of telling his surviving friends he had gone to 
paradise — tell them that the deceased had not abeyed the gospel, 
and in the light of it he was dead and condemned. When a rich 
man dies, it is very common for some priest to tell the people, when 
"preaching his funeral," that the "dead brother" had gone to the 
"palace of angels on the flowery beds of ease," and was playing 
upon a "harp of a thousand strings of just men made perfect." But 
if the deceased be a poor man, the priest will say, "poor fellow, 
he is in the hands of a just God who will do right." 

"Turn unto the Lord when He may be found. Call upon Him 
while He is near." 

There is nothing wrong in preaching upon the subject of the 
resurrection, the state of the dead, or the final destiny of the human 
family. The only funeral that we have any Scriptural authority for 
preaching is the funeral of Christ, and the more it is preached the 
better. 

Then, my christian brethren, if you are called upon to "preach 
a funeral sermon," in the popular sense, go and tell the surviving 
friends of a risen Savior. Point them to his cross, his death, glori- 
fication, ascension and coronation ; and if they are not christians, 
tell them how to become as such, and your efforts may prove a ben- 
efit to fallen humanity. 



LECTURE VI 



JACOB. 

Isaac had two sons — Esau and Jacob The first one was called 
a cunning hunter, a man of the field, and the other, a plain man — 
dwelling in tents. (Gen xxvrzy). 

Esau was the rightful heir to the birthright, and would haw? 
received his father's blessing, had he not sold it to his brother. 
Esau came in one day in a fainting and starving condition, and 
said to Jacob, "Behold, I am at the point to die: and what profit 
shall this birthright be to me?' (32). "And Jacob said, swear 
to me this day." Esau did it, and then Jacob gave him bread and 
pottage of lintils, which he ate and drank and went his way. (Gen. 
xxv =33, 34). 

Like Esau, the Jews were "at the point to die," (as the cove- 
nanted people of God), and therefore sold their right to the priest- 
hood of heaven, in order to obtain their temporal existence as a na- 
tion. 

.Jacob purchased his birthright at a price. It cost Jesus his own 
precious life to obtain the High Priesthood of God. 

At the age of forty years, Esau introduced two idolatrous 
wives into the holy family, which was a grief to Isaac and Rebek- 
ah. (34, 35). The Jews were responsible for the introduction of 
the Greek and Roman churches into the holy family, or church of 
God. In the xxvii ch. of Gen., the reader will find a full account 



Types and Shadows of the Old Testament. 49 

of what Esau did to satisfy a voracious appetite — a fair representa- 
tion of what the Jews did to satisfy their temporal desires. 
Esau came too late to receive the blessing. (30). And because of it 
become enraged, and threatened his brother's life. (42). Seeing 
then, that his life was in danger, J^ cob — at the instigation ot his 
mother — fled to Laban, to remain until Esau's fury turned away. 
(42, 44) Not desiring Jacob to marry any of the daughters of the 
Canaanites among them, (Gen. xxviii:6) Isaac called Jacob, bless- 
ed him, and sent him to Laban, his mother's brother, to obtain a 
wife from his own kindred. 

Jacob now leaves his father's house to go into a strange land 
to get a bride. Jesus left his Father's throne to come to earth to 
procure a bride — the church. (John xvii:8). 

Jacob goes, without any protection, a distance of 450 miles — 
through a country infested with all kinds of wild beasts, robbers, 
and highway-men of every description. And as the sun was set- 
ting,, at a certain place, he became wearied and lay down to sleep 
— having a stone for a pillow, the bare earth for a bed, and the 
broad arch of heaven for a covering. (xxviii:n). And while he 
slept he dreamed of a ladder which was set upon the earth and the 
top reached to heaven, and the angels of God ascending and de- 
scending on it. 

When Jesus came to earth, he came without any protection, 
save the hand of his heavenly Father. He was also exposed to all 
kinds of enemies — seen and unseen. As the sun of the law dis- 
pensation was going down he became wearied, (Matt, xxvii 138) 
and lay down to sleep — not the natural sleep, but the sleep of 
death. And while "he slept," he saw the ladder — the way from 
earth to heaven. The first round, or step, is into the church of 
God. The second, is into paradise — the state of the righteous 
dead between death and the resurrection. (Luke xviii 142, 43 ; Jno. 
xx:i7; Rev. vi:9-n). The third is the ultimate kingdom. 

There is another ladder of which Jacob does not mention — 
pointing downward instead of upward, which might be well to 
mention in this connection. The first step of which is into the 
kingdom of darkness. The second is into the state of the wicked 
dead, between death and the resurrection. (1 Pet. iii 13; xvi:i9~ 



5° Types and Shadows of the Old Testament. 

41), And the third, is eternal banishment from the presence of 
the Lord and the glory of His power. (2 Thes. i-.j-g). 

Jacob's dream also represents the conscious existance of the 
dead in the unseen state, between death and the resurrection. 

When Jacob awoke in the morning, he arose with renewed 
vigor, and pursued on in his journey to the land to which he had 
been sent. 

After Jesus arose from the dead, he came up from the tomb 
with "all power in heaven and in earth," and continued on in his 
journey toward the full establishment of his kingdom. 

As Jacob approached near to the end of his journey, he lifted 
up his eyes and saw the two daughters of Laban coming. He 
chose Rachel, because Leah was tender-eyed ; but Rachel was 
beautiful and well favored. (Gen. xxix: 17). Jacob then agreed 
with Laban to serve him seven years for Rachel. (18). Leah 
represents the Old Covenant, with its "tender eyes," called by the 
apostle Paul a "veil,' which was over its face. (2 Cor, iii:i3~ 
16). Rachel very beautifully represents the New Covenant, which 
is well-favored, and not "veiled"' or "tender-eyed." 

At the end of the seven years Jacob asked for Rachel, but was 
given Leah — it being the custom in that country to give in mar- 
riage the older first. (Gen. xxix: 2 1-27). But at the end of seven 
days Laban gave him in marriage Rachel also, (28) upon condi- 
tion that he serve seven years more, which he agreed to do. (30). 

According to Bible chronology, the historv of the world has 
been divided into fourteen periods of time: seven before the com- 
ing of Christ, and seven afterwards. 

From Adam to Pentecost the Messiah served the Father in 
promise, prophesy, and types and shadows, for the church of 
Christ; but during the dark hours of the law dispensation he be- 
came married to the Jewish church — hense we find in many in- 
stances he endorsed the law and the prophets, and kept it up to his 
death. 

After the seven days from his ascension to his coronation, on 
the day of Pentecost, he married the church of Christ. 

From Pentecost to the second coming of Christ, John divides 
into seven periods — called "seven seals," (Rev. v), or "seven 
thunders." (ch. x:4). Those periods Christ has, and is serving 



Types and Shadows of the Old 1 cstament. 



through his saints. He may not be here in person. His law is. 
And in that way he is serving for the church — just as the king of 
Spain is serving or reigning in Cuba. We are now living in the 
sixth period of the christian dispensati >n. Only one more to live 
out. And when we do we may expect to witness another grand 
and awful epoch to take place upon this planet. 

At the end of the fourteen years that Jacob served for the two 
women, he served six years more for the cattle he received from 
.Laban. During those six years Jacob had with him both of his 
wives. The six years seem to indicate a period of peace previous 
to the second coming of Christ, called in one of John's metaphor's 
the binding of Satan **a thousand years." (Rev. xx:2, 4, 5). 

At the end of the time Jacob agreed to serve Laban, he gath- 
ered together his flocks, his goods, his two wives and his family, 
and set forward on his triumphant march back to the land of his 
father. On his way, previous to meeting his brother Esau, he, 
while alone, was met by an angel with whom he wrestled until the 
break of the day, who blessed him and changed his name from Ja- 
cob to Israel, meaning a prince with God. (Gen. xxxii:24 :zS). 
Jacob's descendants were ever afterward called Israelites. 

Just before Christ met the Jews ot Pentecost, God changed his 
name from Jesus to Christ — meaning the annointed of God. His 
descendants have ever since been called Christians. 

Jacob had a friendly meeting with his brother, Esau (xxxiii : 
4). Christ, through his saints, had a friendly meeting with the 
Jews on Pentecost. Esau received presents from Jacob. (10, 11). 
The 3,000 Jews, on Pentecost, reeived pardon of their sins. 

Jacob returns with both Leah and Rachel, and a numerous 
family. When the Savior comes again he will gather together all 
the redeemed of the earth, out of all nations, both Jew and Christ- 
ian — yea, all the good that have ever lived from Adam until the last 
trump shall sound — with whom he will return to his Father's throne. 
In the xx and xxi chs. of Revelations, John has given us a glowing 
description of that heavenly city, in which the King of heaven shall 
escort the glorified saints to their everlasting rest — amid the shouts 
of all the higherarchs of heaven, in honor to our highly exalted 
King of kings and Lord of lords. 



LECTURE VII. 



JOSEPH. 

The story of Joseph is one of the grandest narratives in all the 
Book of God. No one can read it without sympathy, and a deep 
reverence for whom it typifies. 

The picture of Joseph ascending the throne of Egypt grandly 
shadows forth the Savior ascending the throne of heaven. 

Joseph was the favorite son ot his father. And his father gave 
him a coat of many colors (Gen. xxxviii :3). 

Jesus was the favorite son of God; (Matt, iii : 17) and God 
made him a coat (humanity) of many colors. (His humanity 
reached unto all nations). The Jewish priest had a coat of human- 
ity, but it only extended to one nation. Christ is as much a priest 
to the Gentiles as he is to the Jews. 

Joseph saw in his dreams things which he interpreted so as to 
indicate that all of his eleven brothers and his father and mother 
would bow down to him. (Gen. xxxvii:io). At the age of twelve 
years, while Jesus was in the Jewish temple, he could look for- 
ward to the time when his heavenly Father, the nation of Israel, 
and all of the sons of God, would honor him as the King of kings 
and Lord of lords. (Luke ii 140-49). 

Joseph left his father's house to look after his brethren. (Gen. 
xxxvii :i4). But did not find them where he had expected, as they 
had gone to another country. So, then, he inquired for them, and 
found that they had gone to Dothan. (14:17). 



Txpcs and Shadows of the Old Testament, 53 

Jesus lett his Father's throne to go and look after his brethren. 
His first mission was to the lost sheep of the house of Israel. 
(Matt. x:5~7). He did not rind them where he anticipated. He 
expected to tind them adhering to the law of Moses instead of their 
own traditions. 

When the ten sons of Jacob saw Joseph coming, they derided 
him, saying — ''Behold the dreamer cometh." (Gen. xxxviiiig). 

The Jews called Jesus a "wine-bibber, and a friend to publi- 
cans and sinners." (Matt, xiric^). 

After Joseph had appeared in the midst of his brethren, they 
conspired to kill him. They stripped him of his coat of many col- 
ors, and cast him into a pit. (Gen. xxxvii:22, 23). Afterward 
they took him up out ot the pit (2S) and sold him to some Ishmael- 
ites, who took him off to Egypt and sold him to Potiphar, an offi- 
cer of Pharoah, and captain of the guard. 

When Jesus appeared in the midst of hisbiethren — or those 
who should have been — the Jews, they co operated to k 11 him. 
They brought him before Pilot, an officer of Caesar's court, by 
whose authority he was put to death-— disrobed of his coat of hu- 
manity, and cast into the grave. 

Joseph's brethren took his coat, dipped it in the blood of a 
kid, and sent it back to his father. (31, 32). 

The New Testament contains the humanity of Christ, It was 
dipped in his own blood and carried back to the throne of heaven. 

On account of Joseph's good behavior, Potiphar made him 
overseer of his house. (xxxix:.|). But Joseph had not been there 
long till he was tempted by the wife of Potiphar; and, because he 
resisted the temptation, he was cast into prison — leaving his gar- 
ment behind. (7-20). 

The Savior was first a servant to Moses; and while he was at 
the house of God —the Jewish temple — the Devil (with whom the 
Jews at that time had been married) tempted him. And because 
he would not fall down and worship him, he was crucified and cast 
into the grave — leaving his humanity (mantle) behind. Then, at 
the court of Pharoah, as well as to his own brethren does Joseph 
very forcibly shadow forth the death, burial and resurrection of 
Christ. 



54 Types and Shadows of the Old Testament. 

The keeper of the prisons committed the prisoners into the 
hands of Joseph, and whatever they did, he was the doer of it. 
(21-23). 

When Jesus entered the grave - the state of the dead — the in- 
habitants of the unseen prison-world were given over into his 
hands. 

While in prison, Joseph interprets the prisoners' dreams — the 
Butler and the Baker. One, he said, would be reinstated, while 
the other would be hanged on a tree. (^, 13, 22). 

The one restored — the Butler — represents the infant and 
sainted dead, who are to be restored ; and the Baker represents the 
wicked dead — that part who are not to be made holy and happv. 

When Jesus went into the unseen state, Peter says he "preach- 
ed unto the spirits in prison." (1 Pet. iiino,, 2o). That is, he pro- 
claimed to the antediluvian dead that the long promised "seed of 
the woman" had come to "bruise the serpent's head, and to burst 
the gates of his dark dominion — triumphing over death, hell and 
the grave. This was "good news" to the sainted dead who lived 
before the flood. 

At the end of two years king Pharoah dreamed that he saw 
come up out of the river, seven well-favored kine and seven ill-fa- 
vored ones. And the ill-favored ones ate up the well-favored ones. 
And in his second dream he dreamed that he saw seven ears of 
corn come up on one stalk, rank and good ; and seven thin ears, 
blasted v> ith the east wind, sprang up after them : and the seven 
thin ears devoured the seven rank and full ones. (Gen. xlin-7). 

When the king awoke he was much troubled ; and he sent and 
called for all the magicians and wise men of Egypt ; but none 
could interpret the dreams. (8). Then spoke the chief Butler 
and said : "Now I remember my fault. There is in prison a He- 
brew captive, named Joseph, who interpreted my dream while I 
was with him in prison, and it came to pass just as he interpret- 
ed it." (9-13). Then the king sent and called Joseph (14) and 
rehearsed his dreams to him, (15-24) who gave the king the inter- 
pretation ; which was, that the seven well-favored kine and the 
seven good ears of corn represent seven years of great plenty ; and 



Types and Shadows of the Old Testament. 55 

the seven ill-favored kine and the seven ears of blasted corn repre- 
sent seven years of famine, which would consume all the seven years 
of plenty. (25-32). 

Joseph then advised the king to appoint an officer over the land 
to lay up in store against the seven years of famine. (33-36). The 
advice pleased the king and all of his servants. (37). And the 
king said unto his servants, ik Can we find such an one as this is? a 
man in whom the Spirit of God is." (3S). And Pharoah said 
unto Joseph, "for as .much as God hath shewn thee all this, there 
is none so discreet and wise as thou art. (39). Thou shalt.be 
over my house ; and according to thy word shall all my people be 
ruled ; only in the throne will I be greater than thee." (40). 

While the Lord Jesus was in the grave there was no one on 
earth who could look down into the future. (The interpretation of 
dreams, fortune-telling, and the communicating with the spirits of 
the dead, belong to God — not a set of table-tippers and spirit-rap- 
pers, composed of a few shallow-pated men and half-witted wo- 
men, whose minds have got so low in the scale of wickedness that 
nothing is too degrading for them to advocate — if indeed they think 
they can dupe some still greater brittle-headed simpleton). To 
carry out the meaning of the antetype we would naturally infer that 
God was, after the scenes of Calvary had transpired, troubled in 
His spirit. He then assembled all the shinning higherarchs 
of heaven to see if He could find one holy enough to appoint over 
His dominion. But there was none. He then sent an angel to re- 
move the stone from the door of the sepulcher where the body of 
the Lord Jesus was, and brought him up from the grave — and in 
substance said to him: "There is none in all the universe so pure 
and holy as thou art. I will give you all power in heaven and in 
earth. And according to thy word shall all my people be ruled — 
o?ily in the throne will I be greater than thou.'" 

"And Pharoah took offthe ring from his hand and put it on 
Joseph's hand, and arrayed him in vestures of fine linen, and put a 
gold chain about his neck." (42). "And he made him to ride in 
the second chariot, which he had, and they cried before him, Bow 
the knee: and he made him ruler over all the land of Egypt." 
(43)- 



56 Types and Shadozvs of the Old Testament. 



When Jesus entered the Palace Royal of the universe, God 
robed him in His own glory, (John xvii:5) and seated him at His 
own right hand on the throne of heaven. (Heb. 1:3, 4). 

After Joseph become second on the throne of Egypt, Pharoah' 
changed his name to Zaphnath Paaneah — a word in the Egyptian 
language meaning the savior of his people. 

When Jesus become second on the throne of heaven, God 
changed his name from Jesus to Christ, meaning the annointed 
priest of God, and the Savior of his people. 

As soon as Joseph become second on the throne, he married a 
royal princess — the daughter of the Priest of On. (Gen. xli:45). 
Then he went out over all the land of Egypt. (46). 

After Jesus had been coronated, and annointed as the Christ 
of God, he then married a royal princess — the church on Pente- 
cost, at Jerusalem. Then he went out, through his saints, over all 
the inhabitable world, as he had commanded them. 

Now, attention is invited back to the commencement of the 
seven years of plenty. Then Joseph took charge of the kingdom,, 
and he had gathered "corn as the sand of the sea, very much, un- 
til it was without number." (48, 49). 

On Pentecost commence the times of plenty. Christ then took 
charge of the kingdom of heaven. And during the primitive peri- 
od he gathered, through his saints at Jerusalem, enough spiritual 
food to supply the whole world — "so great as to be inestimable." 
This spiritual food consists in the truth contained in the apostolic 
writings. 

At the end of the seven years of plenty the dearth 
commenced. It covered all the face of the earth. (Gen. xli:56). 
And people from all nations went to Egypt to buy corn. (57)- 
The whole world was then directed to Joseph. 

At the end of the primitive period the spiritual death, or fam- 
ine, commenced — called by the apostle Paul "a falling away." 
(2 Thes. 11:3). And it continued until it covered the whole face 
of the earth — called in history the "dark ages." (Amos viiirn- 
13). From the viii to the xi chs. of the book of Revelations the 
reader will find an awful description of that spiritual famine, and 
how the saints of the most High were preserved from spiritual star- 
vation. 



Types and Shadows of the New Testament. 57 

Jacob and his family, some time after the famine set in, be- 
come in a starving condition. (Gen. xlii:i). They heard that 
there was corn in Egypt. (2). And, in order to obtain the nec- 
essaries of life, Jacob sent his ten sons down to Egypt for it. (3). 
Benjamin he kept at home, fearing if he sent him he might meet 
with the same fate he supposed had befallen Joseph, and on ac- 
count of his being the favorite son of his old age. When Joseph 
saw his brethren coming he knew who they were, (7) and he lis- 
tened with more patience to their story concerning their father and 
the terrible ravages of the famine. 

After binding Simeon, Joseph then sent them back well laden 
with corn — charging them to bring Benjamin with them when they 
came again. When Joseph heard them talking in his own native 
tonge he turned away and wept. 

How impressive does this picture represent the people of God 
during the "dark ages" of lamentation, bitterness and sorrow while 
starving for the bread of life. The world was then in a starving 
condition. The people of God heard that there was gospel in Je- 
rusalem — that is the Jerusalem of the New Testament. 

Some time after Luther commenced the reformation there was 
a little respite. But, like Jacob's corn, it soon gave out, and was 
followed by the same old spiritual famine of much greater dimen- 
sions. 

When Jacob's corn gave out, he sent again his ten sons to Jo- 
seph — this time Benjamin had to go. (xliii:i, 2). When they 
arrive, Simeon is brought out. (23). The cup is placed in Ben- 
jamin's sack and they all sent away. (xliv:2). While on their 
journey Joseph had them persued and brought back on account of 
the missing cup — accusing them of taking it. And in whose sack 
the cup was found, the same was to be a servant to Joseph. On 
examination the cup was found in Benjamin's sack, (xlivno). 
Then Joseph made himself known to his brethren, (45) and he 
cared for them ever afterward. (xlvii:n, 12). 

The ten sons, while on their first journey, represent the refor- 
mation — headed by Luther. The second journey, with Benjamin, 
. symbolizes the present reformation — the people who adhere to the 
teachings of Christ and his apostles. The cup in prophetic symbol, 



Types and Shadows of the Old Testament. 



represents the written word of God. The king of Babylon was 
feasting out of the holy cups when the city was taken. These holy 
cups represent the writings of the apostles, out of which thePapasy 
has been feasting so long. 

Now, if there is a people who have the same characteristic 

features of the primitiye Christians and none of these unauthorized 

things, or innovations peculiar to the apostasy, then we can know 

who has the holy cup — who are the Lord's people and e titled to 

the name — Church of God. 

Joseph did not make himself known until Benjamin came. 
And therefore Christ will not make himselt known until there rise 
up a people wt o will teach and piactice nothing in point of reli- 
gion without an apostolic precident, example or command. When 
ever the church becomes as pure as it was in the days of the first 
Christians, then Christ will make himself known to his people. 

The first visit of Joseph's brethren was approved by him, and 
he complied with their requests. But if they had not brought Ben- 
jamin with them the second time, he would have sent them aw <y 
empty, and they would have died of starvation. 

No doubt but God approved the efforts of the first reformers. 
Because they did all that was in their power. 

But since the world has been blessed with the liberty of wor- 
shiping God according to His revealed word, men and women are 
required to comply with all the conditions of salvation. They must 
have the holy cup. Or, in other words, they must adhere to the 
teachings of the New Testament. 

After the feast Joseph had with his brethren, and making him- 
self known to them, he sent them away bountifully supplied with 
everything necessary in order to their comfort in life, (xlv 119-24). 

When in the wise providence of God a people will rise up and 
receive the pure word of truth, then Christ will send them away 
bountifully laden with all the rich treasures of his Father s house. 
(Rev. vi :i2). 

Joseph sent gifts up to his father — Christ will send the redeem- 



Types a?id Shadows of the Old Testament, 59 

ed of earth up to his Father. When Jacob and his family came 
down to Egypt, Joseph went out to meet them, and he gave them 
the best of the land for a habitation. (xlvi:5,6; xlviirn). 

This points to a grander meeting, when the Lord of hosts will 
step down and out of His throne to go out and meet the glorified 
saints — when he shall come again to escort his people into the ev- 
erlasting city. 



LECTURE VIII. 



MOSES. 

In process of time the children of Israel become very powerful 
in Egypt. (Exo. 1 17), And on this account the king of Egpyt 
envied them, and commenced to reduce them with hard bondage. 
He sent and ordered all of the male children put to death. When 
the daughter of Pharoah came down to the river she found an ark 
in which was a male child. She then had a nurse called for it who 
afterward proved to be its mother. When it grew up she called its 
name Moses, which means to come forth, (n-10). 

About the time Jesus was born the Jews were expecting a king 
to appear into the world who would restore their temporal king- 
dom. (Acts i:6). Herod, fearing that his throne would be taken 
from him, sent and had all the children in Bethlehem, and in all the 
coasts thereof, slain — from two years old and under. (Matt. 2:16). 

Uh! that little word "envy." If I could erase it from the vo- 
cabulary of human language I would do it. What has it not done? 
Look upon the pages of history, both human and divine, and view 
its horrifying results. It was envy that brought sin and death into 
the world — caused the death of the King of heaven, and blackened 
the fair fame of many a good man. No bad man ever envied an 
inferior: and no good man ever envied a superior. 

When Moses grew up to manhood he refused to be called the 
son of Pharoah's daughter. (Heb. xi:24). Jesus refused to be 
called the king of the Jews. (John vi:i5). 



Types and Shadows of the Old Testament. 61 

In the history of Moses' delivery of the Isrealites from Egypt- 
ian bondage, is a picture of how Christ delivers his people from 
the bondage of sin. 

When Moses grew to manhood he went out unto his brethren, 
and spied an Egyptian smiting a Hebrew. And when he supposed 
no one saw him, he slew the Egyptian and buried him in the sand. 
(Exo. ii jii, 12). 

The first thing Jesus did for his people was to destroy their 
enemies and bury them out of sight. He conquered death, the 
great enemy of mankind, and opened up a way by which the whole 
world of mankind could be saved. 

Moses next fled to Midini, and while there the Lord called un- 
to him from out of the burning bush, (15) and said to him: "I 
am come to deliver my people out of the hand of the Egyptians, go 
to Pharoah and demand of him my people, Isreal." Moses being 
slow of speech, God gave him his brother Aaron to act for him as 
mouth-piece. 

When Jesus come to appear before the great enemy of man- 
kind, God gave him John the Baptist for his mouth-piece. (Matt. 
iii:i-n). The Savior met John on the banks of Jordan. (13). 

God said to Aaron, "Go into the wilderness to meet Moses." 
(Exo. iv:27). Then it was in the spiritual wilderness of Judaism 
and Paganism where John met Jesus — at Jordan, not Jerusalem.- 

Moses and Aaron went and tcld Pharoah what the Lord had 
said. (Exo. v:i). THs only made the king treat the Israelites 
more cruel. (23). They complained of Moses. (vi:c)-i2). And 
God then gave Moses a charge unto the chiidren of Israel, and also 
to turn to their enemies. (13). Moses and Aaron then com- 
menced to demonstrate the power of God by miracles, signs and 
wonders. (vii:3). Those miracles were not wrought upon the 
children of Isreal to convince them that Moses had come to save 
them ; but for them, that they might believe in Moses as their 
temporal savior. (John xx^o, 31). God has never wrooght a 
miracle on any one to convince him of the truth. 

Those miracles wrought by Moses were to subdue Pharoah 
and at the same time convince the children of. Isreal. 

The first miracle Moses performed was to turn a rod into a 



62 Types and Shadows of the Old Testament. 

snake. (Exo. vii:io). And the first miracle that we have any 
account of Jesus performing was to nirn water (rod) into wine 
(snake). ( John ii : 10, n). Solomon compares wine when it is 
red to an adder — a serpent. (Pro. xxiii:3i, 32). This miracle 
performed by Moses, was for Pharoah ; but it did not convince 
him ; and then Moses, by the hand of God, commenced to subdue 
the proud monarch by a miraculous power wrought upon him and 
his people. The first one was the turning of the rivers, ponds, 
and all water contained in vessels, into blood. (Ex ->. vii : 19). 
The second was to smite all the borders with frogs. (viii:2). 3. 
Turning the dust into lice. (16) 4. Producing swarms of flies. 
(21). 5. A grievous murrain upon their lower animals. (ix:3). 
6. Ashes turned into boils on man and beast. 7. Pestilence. 8. 
An awful hail, thunderings and fire. (24, 28). 9. Swarms of lo- 
custs. (x:6). 10. Thick darkness. (21, 22). A.nd n, The 
destroying angel. 

Every time when the plague was upon Pharoah, he would 
promise to let the children of Isreal go ; but as soon as God re- 
moved the plague, he would harden his heart and refuse to let them 

go- 
When calamity, affliction or distress, come upon wicked men, 
they will promise to do better. But when it is removed they will 
be as bad as ever. If Pharoah had been the first bad man on earth 
he would have been rightly named, the "father of lies." If any 
one ever could have been convinced by miracles wrought upon 
him, it certainly ought to have been Pharoah. 

In the xi ch. of Exodus we have an account of the Pascal sup- 
per, and the beginning of the grand march of the Israelites back 
to the land of Canaan, previous to their temporal salvation, which 
was completed after passing through the waters of the Red sea. 
This. points to the crucifixion previous to the full establishment of 
the plan of salvation on Pentecost. 

After the children of Israel had believed in Moses, they bor- 
ried of the Egyptians all the jewels, gold and silver, they could, 
(xii:35) anc * with them turned toward their promised home. 
(xiv:i). 

The jewels, gold and silver, were private property, not obtained 



Types and Shadows of the Old Testa?ncnt. 63 

from Moses, and like the opinions of men, they will do no harm if 
retained as such. But when they are concentrated into some reli- 
gious institution, and labled with a new name, unknown to the Bi- 
ble, they become a very curious thing. 

There can be no use made of a new name, unless there is a 
new idea conveyed, else the old name would answer. There must 
be something not like the church of Christ before there can be any 
necessity for a new name. There never was a Quaker before 
George Fox : a Lutherian before Martin Luther ; a Presbyterian 
before John Calvin ; a Methodist before John Wesler ; a Jew before 
Moses ; a Christian before Christ ; a Mohammetan before Mohamet ; 
a Missionary Baptist before Roger Williams — or a Sectariprogres- 
siearian before a ''State Board." 

While the children of Israel were encamped by the Red sea, 
Pharoah, with a mighty army, came up in their rear; at the sight 
of which the Israelites became alarmed and commenced to mur- 
mur and say to Moses, " Were there not graves enough in Egypt? 
Could we not have been buried there?" (10-12). Truly, they 
were in an awful condition. The mountains reared heavenward on 
either side ; a furious ocean rolled in front, and a mighty army in 
the rear. They are not saved yet. They have believed in Moses 
and turned and followed him. Moses then said unto them, "Fear 
ye not, stand still and see the salvation of the Lord, which He will 
shew to you to-day : for the Egyptians whom ye have seen to-day, 
ye shall see them again no more forever " (13). 

They were to stand still. A dead man could not stand still. 
The next command was to move forward. (15). They were then 
baptised unto (not into) Moses in the cloud and in the sea. (1 Cor. 
x:). When they had crossed over, Pharoah and all of his army 
were close in the rear. But at the command of God, the waters 
came together and the last one of them were drowned in the sea. 
(Exo. xiv: 14-28.) Now for the first time could the children of 
Israel sing the song of redemption, in view of their liberation from 
Egyptian bondage. (xv:i-2i). 

The apostle Paul says, (1 Cor. x:n) "all of these things hap- 
pened unto them as types ; (translated in A. V. ensamples) and 
they are written for our admonition, upon whom the ends of the 



6\ Types and Shadows of the Old Testameiit. 



world are come." If so, tien what ought the antetype be, and the 
consequence if it is not complied with ? 

God, in His infinite mercy, has sent His son into the world of 
woe and misery to be the great leader in the work of saving sin- 
ners. 

The grand scheme and plan of salvation has been completed. 
Jesus has conquered the great enemy of the human race ; and all 
who believe on him, and turn and follow him in all of his appoint- 
ed ordinances and commandments, he will lead them over the sea 
of sin and death, and bring them safely into the eternal land of 
Canaan, where they will bask in all the sunlight of ultimate bliss 
and glory throughout the endless cycles of eternity. 

There are scores of men and women who have somehow, or 
somehow else, £ot into the conoresfations, from almost everv face 
and form of religion known — from the noisey Ranter down to the 
hired "State Board" secretary. Many of them too, without faith, 
baptism or regeneration. Who, as a general thing, care more for 
the foolish fashions and things of this world than the ordinances of 
the house of God- No, they care nothing for religion. All they 
seem to want is a cloak to cover up their folly while floating down 
the current of this fastidious age. 

These are the ones who organize "'State Boards," "Mission- 
ary Societies," and plead for the ' 'pious unbaptized." Yea, they 
would palliate all the innovations known to the apostate age, rather 
than be cut out from what they are pleased to call society. There 
is no middle ground or half-way place in the gospel We are ei- 
ther for Christ, or w r e are not. If we are for him, we will obey his 
commandments. I would just as soon disobey one of the ordi- 
nances of God's house, as to plead for those who do. 

There are, no doubt, many pious men and women among the 
Quakers. Nay more, there may be among those who belong to 
no "church' at all But will that warrant a baptized believer in 
pleading for them, justify their cause, or offer them seats around 
the Lord's table? No, it will not. If men and women will not 
obey the commandments of the Lord, so far as I am concerned, 
they will have to remain in the world until, like Nebuchadnezzar, 
they will learn to "give God the glory" by obeying Him in all of 
His ordinances and commandments. 



Types a?zd Shadows of the Old Testament. 65 



No person can be a true christian without being strictly pious. 
This is one of the main essentials of Christianity. But piety alone 
will not save any one. 

By reference to the second chapter and fifteenth verse of Rev- 
elations, the reader will find an account of one Nicholas, who held 
that it was lawful to eat things sacrificed to idols, commit fornica- 
tion, and other sins after the practice of the wicked nations around 
them. (Acts xv : 19, 20). 

This Nicholas plead for the heathen nobility in about the same 
way that do our society men and women for the i; pious unbaptized" 
•of to-dav. And as he is their father, they ought to be called Nich- 
olatans. Remember the Lord hated and denounced the deeds of 
those ancient Nicholatans just as He does those of the modern type ; 
.and in the light of His word they will all go down together. 

If pietv alone could save any one, certainly it should have been 
Cornelius. (Acts x). How a man, with the Book of God before 
him, can justify those who will not bow to the authority of Christ. 
is something bevond my conception. Peter says ''baptism is for 
the remission of sins,'' and Paul says "without holiness no one 
shall see the Lord."' 

If an accountable being can be saved without baptism, he or 
.she, can be saved in his or her sin. If baptism is not a command 
which must be obeyed, then there are none in the Bible ; and if 
true, man can be saved just as easy without the gospel as -with it. 
We can with equal propriety strike out the words, blood of Christ, 
faith, or repentance, as we could baptism. 

It would be far better, and I am sure the safest course to pur- 
sue, for those who are trying to fix up a heaven for the disobedient, 
to stand upon the walls of Zion, (if they are on them themselves), 
and in the light of truth warn them of their unsafe condition, and 
try to persuade them to obey the truth. 

Remember, my christian brother, your blood will be required 
to atone for the sins of those whom you have not warned of their 
condition. I hope not to have this sin laid to my charge . 

There is such a thing as a person being baptized unto some 
unauthorized institution. The rule or mode of induction into an 
idolatrous institution will not answer for those into the Church of 
Christ. 



66 Types and Shadows of the Old Testament. 



There were several baptisms performed under the law, as was 
also a preparatory baptism performed during the personal ministry 
of Christ But such baptisms will no more answer as a means to 
get into the church of Christ than that administered by a Mormon, 
Mohammedan or a Hindo priest. (John iii : 3 ; Acts xixn-7). 

The Israelites had to comply with all the conditions laid down 
by Moses, else they never could have been liberated from their 
Egyptian bondage And it is equally as much so now, under the 
gospel dispensation. 

There is an infallible course to pursue in this life, and 
is the safest in the life to come ; which is to proceed according to 
the teaching of God's Word. Receive no one into the fellowship 
of the brotherhood without a full compliance with the conditions 
of salvation, which are first : Behief in the Lord Jesus Christ as the 
Son of the Living God — not as God. Second, repenting of past 
sins, or a reformation of life — not simply sorrow for sin or a 
mourner's-bench religion. Third, Confessing the Lord Jesus 
Christ as the Son of God — not as God, or telling some dream, ex- 
perience or ghost story. Fourth, baptism into the name of the Fa- 
ther, Son and Holy Spirit, for the remission of past sins — not in 
the name of Father, Son and Holy Ghost, because of the remission 
of sins ; and fifth, Calling on the name of the Lord. Those who 
do not like this are expected to show a better way. 



LECTURE IX. 



TABERNACLE. 

Iii the nineth chapter of Paul's letter to the Hebrews, the 
apostle gives a brief description of the Tabernacle, which he says 
is a "figure," or pattern of the church — called by him '*a greater 
and more perfect Tabernacle. 

It was beyond doubt, a perfect symbol or type of the Church 
of Christ. (There was a tabernacle in the camp of the Israelites, 
erected before the great Tabernacle, where Moses made his head- 
quarters. Exo. xviii:;. This tent, or tabernacle, was pitched 
without the camp. It was soon given up and replaced by the one 
Moses was commanded to construct according to a specific. plan — 
directed by the Lord Himself). 

From Abraham to the giving of the law, it was 430 years. 
Moses could have writte by tradition, as it was handed down from 
father to son, the history of creation, the flood, the tower of Babel, 
the Patriarchs, and a full account of the dealings of God with man- 
kind through the ages, to say nothing of inspiration. He was the 
eighth person from Adam, and it is not possible that he was mis- 
taken in recording the history of which he is claimed to be the au- 
thor. 

The exact pattern of the Tabernacle was shown, or given to 
Moses, on the mount. (Exo. xix:3, 20; xxv:9). And also the 
Tables of stone containing the law, "written with the finger of 
God, (xxxi: 18) which was accompanied with awful demonstra- 
tions of Almighty power. 

There were awful thunders, terrific lightnings, and a thick cloud 



6S Types and Shadows of the Old Testament. 



•covering the mount; fire ascended as from a furnace, and the trump 
of God waxed louder and louder, (xix: 16-19) wn il e the children of 
Israel stood awe-stricken before the majesty of Almighty God. 

When God saw fit to change this law, He accompanied its 
promulgation with another demonstration of His power. The sun 
was veiled in darkness. The earth trembled, and many bodies of 
the saints that slept around Jerusalem came forth, in attestation of 
the divine authority of His Son. And if God ever promulgates an- 
other law for the government of His people, He will accompany 
it with such demonstrations of His power that no one will call it in- 
to question. 

Moses was in the mount forty days and forty nights, (xxiv:iS) 
shut out from the children of Israel. Jesus was on the mount of 
temptation, amid the awful "smoke, fire, thunders, lightnings," 
and the noise of a wicked world, forty days and forty nights, before 
receiving the law of the Spirit of life. 

The Tabernacle was called the Tent of Jehovah. The more 
perfect Tabernacle — the Church of Christ. 

When Moses returned from the mount, and as he was nearing 
the camp, he saw that the Israelites were given over to idol-wor- 
ship. (xxxii:t-2). And when he saw what his people were do- 
ing, he become enraged and threw down the tables at the foot of 
the mount and broke them. (19). 

The Jews had made themselves laws of their own, (traditions) 
fashioned after the wicked nations around them, — learned while 
in captivity in Babylon. So, when Jesus saw that they were 
given over to idolatry, he threw down the law which God had in- 
tended for them, and broke it at the foot of his cross. (Col. ii:- 
14; Eph. ii: 13-20). 

This idol-worship of the Israelites around the calf was as 
much like a noisy camp meeting now days as anything could be ; 
which was pronounced an abomination to the Lord. (1 Pet. iv:3) 

Before the calf, Aaron made an altar and sacrificed thereon. 
{Exo. xxxii :6-8). 

God commanded Moses to make an altar also — telling him 
just how it was to be made. And in it He would record His name, 
and when He had recorded His name, He would meet and bless 
His people. (Exo. xx:24, 25). God did not authorize Aaron to 



Types and Shadows of the New Testa?nent. 69 



make either the calf or the altar ; and consequently He did not ap- 
prove of the calf, or meet any one at Aaron's altar. 

When Paul went to Athens he found ''strange gods" and 
heathen altars almost without number ; but we have no account 
that God ever accepted an offering made upon any of them. (Acts 
xvii :i8-2^). 

God will no more approve of false churches, or meet any one 
at their baptism, than He would the calf, or meet any one at an 
heathen altar. The Church of God has an altar before its door T 
which is taught in the New Testament to be the ordinance of chris- 
tian baptism ; and God has promised to meet and bless no one at 
any other. The validity of baptism depends upon, as much the 
place where it is performed and its purpose, and object, as it does 
upon what sectism is pleased to call the "mode." Suppose sects 
do immerse. What of it? Did not the idolatrous Israelites, as 
well as the heathens, offer sacrifice upon their altars just in the 
same manner that God commanded to be offered upon the true al- 
tar? They were not blessed ; neither will those of to-day. 

After Moses had come down from the mount, he took the 
calf, ground it into powder, strew it upon the water, and made the 
calf- worshippers drink it. And so it will be with all those human- 
made churches — they will some day be made to drink of their own 
abomination. 

Then the Lord commanded Moses to prepare two other tables 
of stone and come up again "in the top of the mount." (Exo. 
xxxivri, 2). Moses did as the Lord commanded. (4) Goo! 
promised to do greater things than He had ever done before. (10). 
A.nd that Moses should drive out all the heathen nations ; and 
should destroy their altars, break their images and cut down their 
groves. (11, 13). 

After Moses had communicated with the Great Lawgiver, he 
came down from the mount and delivered the law to the children 
of Israel ; which stood as the law of God until it was abolished — 
"taken out of the way and nailed to the cross." 

When Jesus "bowed his head" and said, "it. .is finished," 
(John xix:3o), the Old Covenant passed away. After which the 



70 Types and Shadows of the Old 1 est anient. 



Savior ascended, not with tables of stone, but with the fleshy tab- 
lets of the heart: written not with ink, but with the "spirit of the 
living God." (2 Cor. iii:3). 

It was after the Savior had ascended to heaven that 
the law of the spiritual kingdom was hurled from the bosom 
of the Eternal, and the twelve apostles made the happy recipients 
of the same on the day of Pentecost, at Jerusalem. Jesus was 
then coronated King of kings, and Lord of lords — hence his reign 
on earth commenced. (Isa. 11:23; Micahiv:i2; Luke xxiv 147; 
Dan'lii:44; vn:I 3? I 4l Isa. xxviii : 16 ; Jno. xxxi). 

God commanded Moses to build but one Tabernacle, and con- 
sequently He authorized the establishment of but one kingdom, one 
body, or one church. In every instance where the church is alluded 
to in the Bible, it is invaribly in the singular number. It is not 
presumable that God would have established more than one insti- 
tution at the same time. 

The Tabernacle itself was placed toward the western end — in- 
side of the court. (An inclosed wall, composed of canvass, 
100 x 50 cubits one way, and 150 x 75 cubit the other; the length 
was toward the east and wast). It was an oblong, rectangular 
structure, 45 x 15 feet, and 15 feet in height. It was divided into 
two chambers: the outer, or first, was 10 x 20 cubits; and the in- 
ner, or second chamber, was 10 cubits— an exact cube. The outer 
chamber was called The Holy Place, or Sanctuary, in which was 
the Altar of Incense, placed in the center of the apartment. On 
the south side stood the Golden Candlesticks, and on the 
north side, the table of Shew-bread. This departmen represents 
the Church of God. The most Holy Place, or Holy of Holies, 
was a representation of heaven. It contained the "golden censer, 
the ark of the covenant, wherein was the golden pot that had man- 
na, Aaron's rod that budded, and the tables of the law. And over 
it, the cherubims of glory, shadowing the mercy seat." (Heb. 
viii:2 ; ix :i~5). 

Under the law dispensation there were two orders of priests. 
One was called by Paul "the priests," and the other "the High 
Priests." (6, 7). The first order — "the priests" — represent un- 
der the New dispensation, Christians, men and women who have 



Types and Shadows of the Old Testament. 71 



obeyed the form of the gospel, and are walking in all of its ap- 
pointed ordinances and commandments. (1 Pet. ii:^, 9; Rev. i:- 
6; v:io). 

The High Priest represents Christ, as the one only annointed 
High Priest over the house of God, now under the new order of 
things. (Heb. v;io; ii : 17)- 

In the Church of Christ, God has appointed two orders of ser- 
vants — Elders and Deacons, aside from which there are no other 
officers now in the Congregations of Christ. But, sadly for the 
cause of Christ, we have many congregations with a hired "Pas- 
tor,'' ruled by one elder, or controlled by a set of dominant elders — 
independent of the congregations, which is now the fruitful cause 
of the dilapidated and distracted condition of many of the congre- 
gations. 

Of all clericalism, boiled- down despotisn, condensed tyranny, 
this one man power, or dominant elder "rule," is the worst. And 
all such ought to be commended to the Pope of Rome, as it un- 
doubtedly defrauds his fraternity — "lays him out and completely 
leaves the old man in the shade. 

Would to God that I possessed a language with a meaning 
sufficient, that I could command in deliberating upon this subject, 
so I could freely convey my utter abhorrence for this contemptible 
one-man power. 

Again, I must say that, of all the egotistic, plug-hat impor- 
tance, feather-bed laziness, kid-glove pride, and shallow-pate ig- 
norance, these man-pleasing so-called "Pastors'' are the most de- 
testible. 

There is not a man living who can hold a "Pastor's" position 
upon merit alone, let him be ever so wise, or pious, for any length 
of time, unless he dresses in all the foolish fashions of the age ; 
bows to his rich brethren ; pleases all classes of sects and societies, 
and then does a considerable amount of between-meal visiting 
among his more gay and fashionable sisters. No good man, then, 
can fill the office of "pastor," without a compromise with either his 
pride, honor, or christian integrity. 

The devil was said to be in the garden — not outside of it. If 
you want to see a genuine, full-grown, "orthordox" devil, you 



72 Types a?zd S/iadozvs of the Old Testament. 

have only to take issue with one of these "pastors," or a ruling el- 
der. More than once have I raised the ire of some of these Hydra- 
headed monsters, when I dared to point out some of their many 
faults. Said Mr. Goldsmith in his history of Rome, page 306: 
"Constantine being then sole monarch of the empire, resolved to 
establish Christianity on so sure a basis that no new revolutions 
should shake it. He commanded that in the provinces of the empire 
the orders of the bishops should be obeyed." And on page 308, 
he says that "after this it neyer resumed its former splendor, but 
like a flower transplanted into a foreign clime, languished by de- 
grees and at last sunk into nothing." 

It was clerical rule that destroyed the primitive congregations 
and brought forth the great apostasy. And, if the church is not 
careful, this elder "rule" and "pastor" business will again land 
the people of God into ecclesiastical midnight darkness. 

What has not clericalism done ? Look upon the pages of his- 
tory and view the record giving an account of that long line of 
horror, devastation and death. Yea, read it from Julius Caesar, down 
through the dark and bloody period of the rack, the stake, and the 
dark dungeon of the Roman Inquisition. And when your soul be- 
comes sickened at such a sight of untold millions of the blackest 
deeds known among civilized or uncivilized men — know that all of 
this is the result of this one-man power. 

Where in the apostolic times did any one in the body of Christ 
claim such authority ? In every instance, when they could be had, 
in primitive times, the congregations always had a plurality of el- 
ders — not an indolent priest or "pastor." (Acts xiv:23; xx:i7; 
Titus i:5 ; Jas. vriz}.). 

Again, I repeat it, this one man power has been the cause of 
all the religious tyranny and corrupt faith that has ever found its 
way into the world, from Constantine down to Brigham Young. 
Nay, more ; it has caused more blood to be shed, horror and de- 
vastation, than all other evils known among men. 

Rum is a deadly poison, and its excessive use a great evil. 
Yet with all of its horrifying effects, it has not been a greater enemy 
to mankind than has false religion. Rum has never burned men at 
the stake, nor persecuted an honest rival for opinion's sake. 



lyfies and Shadows of the Old Testament. 73 

About all the difference I can see in a modern "pastor," and 
a pagan god of two thousand years ago, is, one was worshipped as 
a fabulous Deity, and the other is in the form of a man-pleasing 
so-called preacher. 

This one elder rule has been advocated by the sect-progressive 
as a forerunner, or an apology for the modern "pastor" — an eccle- 
siastical office, now in many of our congregations, separate and 
apart from elders and deacons — a sort of clerical supremacy, some- 
thing after the order of the Roman priesthood. 

When I hear of a congregation with "a pastor," I am sure to 
think that the congregation has no elders, or else the elders are too 
ignorant, are too indolent to perform their duty as guides for the con- 
gregation. Away with all such clericalisms. Let Rome have the 
"pastors" and the Congregation of the Lord the elders. 

Connected with the Tabernacle, there were three degrees of 
courts. One for the priests, one for the congregation of the chil- 
dren of Israel, and one for the stranger. The sanctuary was only 
for the priests. The outer court, on the inside of the inclosure, was 
for the whole tribe of the children of Israel. And on the outside of 
the wall of the inclosure, was for the stranger. Then the human 
family were divided into two classes. 1, priests; 2, Israelites; 3, 
the stranger. 

Under the reign of Christ the human family is divided as follows : 
1, Christians; 2, disobedient believer; 3, disbeliever. 

In the arrangement of the more perfect Tabernacle, there is a 
department, suited to all of these classes. (1.) The first four books 
of the New Testament are for disbelievers. In them the disbeliever 
will learn what he is required to believe. (2.) The Acts (or a part 
of) of them the Apostles is for the disobedient believer. They will 
teach him how to become a Christian. (3.) The twenty-one epis- 
tles are for Christains, teaching them how to live as Christains. 

Before entering into any further description of the Tabernacle 
and its furniture, it will be well to notice more fully the office, duty 
and qualification of the priesthood. Then, first attention is called 
to the office of the 

HIGH PRIEST. 

The High Priest held his office for life. He had to be tree from 
any bodily defect. He was forbidden to marry any one except a 



74 Types and Shadows of the Old Testament. 

pure virgin of one of the tribes of Israel. He could not officiate 
until he had been anointed. (Lev. xvi : 32. Exo. xl : 13, 15.) 
He was to enter through the Veil into the Holy of Holies (Heb. 
ix : 17) on the great Day of Atonement, to make special intercession 
to God to forgive the sins of his people— a type, grandly shadow- 
ing forth the mediation of Christ, who entered heaven with his 
own blood to make intercession for his people. (Rom. viii : 
34.) Jesus could not act as the High Priest over the house of God 
until he had been anointed. He was not anointed while on earth. 
(Heb. viii :4.) Paul calls the church a "chaste virgin," which he had 
espoused to Christ. (II. Cor. xi :2.) As the priests were forbidden to 
marry any one except a pure virgin of one of the tribes of Israel, 
we would naturally infer that Christ will not marry any one except 
they are pure Christains, belonging to the congregations of Christ. 

THE PRIESTS. 

The common priests were chosen out ot the tribe of Levi. They 
were required first to be anointed. (Lev. xvi: 32. Exo. (xxix: 
29, 30.) The Holy Place was entered by them daily, but only for 
the purpose of offering incense at the time of morning and evening 
prayer. And to renew the lights in the golden candlesticks. On 
the Sabbath, they removed the old shew-bread and replaced it with 
new. They were not allowed to go into the Tabernacle until they 
had washed their hands and feet in the Laver in front of the tent. 
(Exo. xl: 30, 31 ; xxx : 18-20.) After the captivity the priests had 
to prove their pedigree as legal descendants of the original priest- 
hood. (Ezra. 11: 63.) They were intrusted with the education 
of the people — teaching the law of God. (Deut. xxxiii : 10.) 

Under the reign of Christ no one can officiate as a Christain until 
he had been anointed (baptised.) The priests had to be taught 
in all the duties of their office. N o one ought to officiate as a min- 
ister of Christ without qualification. 

While there may be a few congregations that have qualified 
teachers, yet the great majority have not, and are lauded over by a 
class of men who know about as much in reference to their duties 
as a Hindoo priest does of the workings of a state board or a mis- 
sionary society. 

I have, in my travels, often found both elders and "preachers" as 



Types and Shadows of the Old Testament. 75 

ignorant as the old "I 'aid-shell," v\ ho, after he had examined a 
copy of the new translation of the New Testament, dashed it aside 
with fury and cried out: "All this talk about Greek is humbug. 
The gospel is foolisness to the Greeks. Give me the good old 
English spoken by the apostles." I once met one of these "seers" 
who actually claimed that the Roman General, Titus, was one of 
the twelve apostles. Another, that there was nothing new under 
the sun, and he did not doubt but the ancients had steam cars in 
the times of Solomon. Another who asked to have the chapel ele- 
vated when he wanted it ventillated. And still another who glo- 
ried in his ignorance, claiming to be, as he said, "like Paul, who 
was an uneducated man, brought up at the foot of Gammells hill." 
In fact, I could fill a book of most any dimensions, detailing 
the ignorance and inefficiency of what I have observed among 
many of the elders and "preachers." Go where you will and 
about every third man you meet is a "Parson, Rev., Pastor, Elder, 
or a D. D." And if they are not recognized as chief moguls, 
lords, or dictators of the community, they will soon set up a howl. 
"Great is Diana of the Ephesians." 

If there is anything that is weighing down the congregations, 
it is this very thing. Many* times the elders and "preachers" aie 
weights instead of wings. The time might have been, during the 
age of the wooden moul-board, tin grater and log school house, for 
a man to plead ignorance. But not now. If men and women do 
not know their duty now, it is on account of idolence, prejudice, 
meanness, or lack of natural ability. 

It is amusing to see these would-be teachers and "preachers" 
standing up befere a congregation trying to expound the theory of 
4t a gospel," the philosophy of faith, or trying to answer Mr. Dar- 
win on the question of evolution. While their bosoms will swell 
with bigotry — seeming to say: "Here we are; behold your lead- 
ers; we are they." They want some one to praise their vanity, 
and in return will laud the brainless man who has had no better 
sense than to praise such foolish men. If they could only be made 
to see themselves as God and others see them, they would be much 
surprised, If they could be bought at their real value and sold at 



j6 Types and Shadows of the Old 1 ' estament. 



the value they place upon themselves, there would be a chance for 
some man who is in the goat business-to make a wonderful specula- 
tion. 

No man can fill the office of an elder or evangelist, unless \ e 
possesses the necessary qualifications. The word elder, or bishop, 
means in the sense of the Greek, a teacher. Then, how can a man 
teach who has not been taught himself? Paul instructed Timothy 
to appoint only qualified men over the congregations. They must 
be "apt to teach," and "by sound doctrine, both exhort and con- 
vince the gainsayers, whose mouths must be stopped." (2 Tim. 
ii:2, 15. Titus i : 9— 1 1 . 1 Tim. iii:2.) I fancy one of these ig- 
noramuses setting to silence the caveling of an Ingersoll, an Un- 
derwood, or a Huxley. Where is it recorded on his- 
tory's pages that an ignorant man ever did as much good as 
harm in the capacity of a teacher? There has not lived a reformer 
in any age, since inspiration ceased, if he did any good but what 
was a profound scholar. The man who still preaches that the 
earth is flat, hell fire and brimstone, and that the people had steam 
cars in the times of Solomon, would do about as much with an In- 
gersoll in a discussion as Tom Thumb would have done with He- 
nan in a gladatorial combat. 

God does not call men nowadays to the ministry as He did the 
apostles. If He does, I am inclined to thing He has made some 
fearful mistake. Anciently, when God called men to perform a 
certain thing, He always qualified them for the work. Nothing, 
then, but a thorough preparation will qualify men now days for a 
position as a teacher, or overseer in the congregations of the Lord. 

If every congregation would adopt this rule, as laid down by 
the Apostle Paul, many a poor fellow would be divested of his 
blessed little title, "parson, pastor, reverend, or elder," and here- 
after cotton pickers would be in no great demand. 

This brings up the question as to how the church makes elders, 
deacons and evangelists. Some claim it is done by the imposition 
of hands, while others claim it is done by appointment. Hands 
were laid on during the apostolic period, as a means by which cer- 
tain gifts were imparted. Bnt when the power by which these 
gifts were imparted ceased, then the imposition of hands ceased. 



Types and Shadows of the Old Testament, 77 



If it can be shown that by laying on of hands that miraculous 
gifts are imparted, then lay on hands. If not, then hands oft'. 

Ordination by the imposition of hands is the initiatory rite into the 
Roman priesthood, just in the same sense that sprinkling a little 
water on a child or candidate for baptism, is the initiatory rite into 
the Roman church. 

The laying on of hands as an act of ordination was instituted 
sometime in the second cetury, about the same time as was infant 
baptism. And which afterward become a law in the Roman Cath- 
olic church. Then there is about as much Bible authority for one 
as the other. 

Hands were laid on by the elders as a means to heal the sick. 
And if they are to be laid on in ordination, they turn Mormon and 
lay hands on t^e sick. Again we find that the sick were healed by 
prayer and the anointing of oil. (Jas. vi:3-iS.) And if one, 
then the other. 

Now, if no one can preach without hands having been laid on 
them what will our dear women do who have gotten up these human 
boards and auxiliary societies, for it is evident that, aside from the 
Island Parts farce, no denomination, of any note, will go through 
the mockery of laving hands on them — that is, as an act of ordina- 
tion. In Acts viii. ch., we have an account of the dispersing of the 
whole congregation at Jerusalem, who "went everywhere preaching 
the word." Were they all ordained by the imposition of hands? 

All the ordination necessary as an elder or deacon, is first to 
become a Christain (annointed), then the necessary qualification 
and the appointment by an evangelist, or the congregation over 
which they are to guide. Any baptised male believer, who is qual- 
ified and has the love of souls in his heart, can do the work of an 
evangelist. 

Whenever I consent to undergo the ordeal ot having uninspired 
hands laid on me, I will call at headquarters and let the mark of 
the beast be placed there by the proper person — his highness, the 
Pope of Rome. 

Having examined the arrangement and construction of the 
Tabernacle, its priesthood and history, now let attention be invited 
to its sacred furniture. 



78 Types and Shadozvs of the Old Testament. 



THE ALTAR OF BURNT OFFERING. 

This altar stood in the midst of the outer court, and it formed 
the central part of the outer services, in which the people tookpart. 
It was the place on which all sacrifices were made, except the sin 
offerings, which were burnt without the camp. At the four cor- 
ners were projections, called horns. When a man fled from the 
vengeance of his pursuer, and took hold of the horns of the altar, 
he showed by the act that he placed himself under God's protec- 
tion. The avenger dare not come into the sacred court. 

The altar of Burnt Offering points to the cross of Christ. Here 
the sinner comes to make his. peace offering. His offering under 
the law was a substitute for himself. It was in the sacrificial altar 
where God recorded His name And where He recorded His name 
there He promised to meet and bless His people. When a sinner 
lays hold of the conditions of salvation he shows by his act that he 
has placed himself under God's protection. 

There was but one altar of Burnt Offering on which an occep- 
table offering to God could be made. It mattered not how often 
an Israelite had made his offering upon human altars, it would not 
answer for an offering made upon the true, or divine altar. 

Under the New Dispensation — out before the door of the per- 
fect Tabernacle — the Church of Christ, God has erected another 
altar upon which the sinner can come and offer himself as - a living 
(not dead) sacrifice for a peace offering to God for his sins. (Rom. 
xii: 1). This is the only altar where God has recorded his name 
(Matt. xxviii:i9.) And it is the only place where He promised 
to meet and pardon the sins of any one. 

The old sacrificial offering was literal death — pointing to the 
death, burial and resurrection of Christ. The new sacrificial of- 
fering is formulary or emblematical of death, and points back to the 
sameevent. (The gospel is found in 1 Cor. xv:i~4; the form of 
it in Rome vi : 4, 5, 17.) Types and shadows do not point backwad, 
nor do they point forward to things that can not or need not be 
changed. Faith in God is a fixed fact. The moral precepts of the 
old law can not be changed. But positive laws, ordinances and 
forms of worship may be changed, if, indeed, God in his wise 
providence sees fit to do so. 



Types and Shadows of the Old Testament. 79 

la a monumental point of view, a type might point backward 
— to commemorate past events. But as the Church of Christ is on 
this side of them, it is of no very great importance for us to go be- 
hind the shadow to find the scheme and plan of human redemption. 
Dismissing the altar of burnt offering, attention is next invited to 
the examination of 

THE BRAZEN LAVER. 

The Brazen Laver stood in the Court of the Tabernacle, be- 
tween the altar of Burnt Offering and the door of the holy place. It 
was a large basin, placed upon a foot, which contained water used 
by the priests during their sacred ministration. 

It was in the Laver that the priests washed their hands and feet 
before entering into the Holy Place. This washing of the priests 
represented purity and holiness. It eleansed from natural pollu- 
tion. The water in the Laver was a representation of the blood of 
Christ — the only thing that can wash away the stain of sin. (Rom. 
v:g. 1 John i:7-) 

After the priest had made his offer upon the altar of Burnt Offer- 
ing, God blessed him, and then he went to the water and cleansed 
himself from the stain of the blood of the beasts, and then entered 
into the Holy Place. 

When a penitent believer is immersed into the name of the 
Fother, Son and Holy Spirit, he then comes in contact with the 
blood of Christ, "which cleanses" him "from all sin. Then he 
enters in through the door into the Kingdom of Christ. In the 
Tabernacle there was but one door — one way to get in. In the 
Kingdom of Christ there is only one door — one way of enterance. 

Jesus says, "I am the door into the sheepfold." (Johnx:- 
1-9). Then to enter the door into the Kingdom, is simply to do 
what the Savior has commanded. No one can enter the door into 
the Kingdom without obeying all of the conditions of salvation, no 
more than a man can preach Christ without proclaiming all that he 
has commanded. 

No priest could enter into the Holy, or Most Holy Place, 
without complying with the law pertaining to the Laver and the al- 
tar of Burnt Offering. And neither can the sinner get into the 
Kingdom of Christ without a full compliance with the conditions 
of the Kingdom. Now we are ready to pass into the sanctuary, 
or Holy Place, and examine its holy furniture. 



80 Types and Shadows of the Old Testame?zt. 



THE ALTAR OF IXCEXSE. 

The Altar of Incense, as a matter of distinction from the Altar 
of Burnt Offering, was called the Brazen Altar. (Exo. xxxviii :- 
30). This altar was inside of the Tabernacle, while the altar of 
Burnt Offering was not. The incense burnt upon the Brazen Al- 
tar was a sacred composition composed of spices, prescribed to 
Moses by the Lord Himself. It was offered everv morning and 
evening by the priests, and by the High Priest on great occasions. 
The priests, whose duty it was to offer incense, took some coals 
of the sacred lire from off the Altar of Burnt Offering, and placed 
these in his censer, after which he threw incense upon them. He 
then entered the Sanctuary, and emptied his censer upon the Altar, 
offered a prayer and discharged the other duties of his sacred of- 
fice. No one but a properly appointed priest was permitted to of- 
fer incense upon the Altar. Nor was any other incense than that 
prescriced by the Lord to be used. 

It was highly criminal and sacriligious tor any one not a priest 
to usurp the functions ot the Priest's office, (2 Chron. v:iS) or to 
offer "strange fire " or "strange incense'' before the Lord. Or to 
make, or apply to any other use, the sacred incense. (Exo. xxx:- 
9). Nadab and Abihu, two of the sons of Aaron, were slain by 
the direct command of God for offering "strange fire" upon the 
Altar (Lev. x:i, 2). Years later king Uzziak wa> smitten with 
leprosy and was cut off from the house of the Lord. And his son 
was placed In his stead. (2 Chron. xxxiv : 20, 21). Two hundred 
and fifty princes — famous in the congregation — men of renown, 
(Num. xvi:2). were swallowed up by the earth, with Dathan and 
Albiram, and all their rebellious folio vvers, for offering incense con- 
trary to the command of God. (Num. xvi 135 ; 2 Chron. xxxiv:- 
25; 2 Kings xvii :i 1, 12). 

•The Mercy-seat was in the Holy of Holies, immediately in 
front of the Altar of Incense. When a priest was making his of- 
fering upon the Altar, the only thing that separated him from the 
Mercy *sear, was the Veil which separated the Holy from the Most 
Holy department. 

Having shown that the priests represent Christians, it remains 
now to find out what the altar of incense stands for. John says it 



Types and Shadows of the Old Testame7it. 



represents an altar of praise and thanksgiving — the altar of prayer 
upon which the saints of God offer their spiritual incense every, 
night and morning before the throne of heaven. 

When a christian is bowed before this altar, he is as near as 
he can get, on earth, to the Mercy-seat The only thing that sep- 
arates a saint, while in this life, from the Mercy-seat, is the Veil of 
death. (Rev. vii:3, 5 ; i:6; v:io; 1 Pet. ii:5). "Strange in- 
cense" represent the prayers of wicked men and women, which 
are an abomination to the Lord. The Mercy-seat in the Old Tab- 
ernacle was situated between the two cherubims, over the Ark. 

Christ, our Mercy-seat, is situated over the Ark of God, with 
the Old Covenant on one side and the New upon the other. 

Now, since we learn that no one but a priest could make an 
acceptable offering to God, we infer that none but a christian can 
offer up an acceptable prayer to Him. Then, if none but a priest 
could bow before the Golden Altar, what think you, my kind read- 
er, of the idea of inviting sinners to come up and bow in prayer 
before a "morners' -bench" — very improperly called by its advo- 
cates, "Mercy-seat?" No, none but the saints of God are allowed 
to kneel before the King of heaven. Solomon says, "The sacri- 
fice of the wicked is an abomination to the Lord : but the prayer 
of the upright is his delight. " (Pro. xv:8 ; xxi:27). Again, said 
the wise man, "He that turneth away his ear from hearing the law, 
even his prayer shall be abomination." (xxviii:9). And "They 
that forsake the law praise the wicked ; but such as keep the law 
contend with them." (4). The blind man said, "Now we know 
that God heareth not sinners." (John ix 131) . And if the blind 
man was mistaken, the Savior, or some of his disciples, ought to 
have corrected him, and not permitted his assertion to go into the 
Record with their endorsement. 

The priests were only to use Holy Fire — a representation of 
the word of the Lord — (Mai. iii :2 ; Acts ii r 3 ; 1 Cor. iii : 13 ; Heb. 
i:7; 1 Pet. 1:7; Rev. iv:5; viii :5 ; xiii 113 ; xiv:i8) the pure un- 
adulterated word of God. This is what the Lord has commanded 
to be offered under the reign of Christ. 

The real God of the world is Bacchus ! The Christain chapels 
may be deserted, but the temples of Bacchus are alays full. All 



82 Types and Shadows of the Old Testament. 



the top-rooms and pot-shops in town and country are crowded on 
Sundays to suffocation with the ardent votaries of Bacchus, who 
sing lustily his praise in boisterous chorus, and burn incense of to- 
bacco devoutly before him. Appetites grow with what they feed 
upon. Go where you will, and about the first thing you come in 
contact with is the offensive smell of tobacco smoke, from some 
young strippling of pert impertinence, an old man of no culture, 
or some woman who has lost all respect for herself or those around 
her. Where is the man or woman who has the right to appear in 
decent society with a nauseating breath, (caused by tobacco) a 
disgusting, filthy, tobacco-smeared mouth ; or in it, a dirty pipe, 
cigar, stick, or some such nasty thing, filling the air with a vapor 
sufficient to knock down a full grown hiena? None whatever. If 
men and women want to make hogs of themselves, they ought to 
be penned and compelled to stay with them. 

The law made it punishable by death to offer "strange fire" 
upon the Altar. The Alkoran, the books of Morman, human 
made creeds, disciplines, doctrines of men and the decrees or laws 
of state boards, missionary societies and general assemblies, are 
"strange" or unholy fire. And to impose such things upon the 
people of God, (or who ought to be) as articles of faith, is a viola- 
tion of God's holy law. And those who do it are under condem- 
nation of eternal death. God forbid that the feeble hand that pens 
these words shall ever have this sin laid to his charge. 

It is my rejoicing to know that I have no denomination, creed, 
or party to defend. And no plans, expedients, "incipience," or 
organization that has arisen among fallible men to foster. Nay r 
verily, I humbly claim to be the Lord's freeman ; and have not lost 
faith in the one only true and divine institution built upon the rock 
— "the pillar and support of the truth," which will finally triumph 
over all these human made plans and organizations. And all who 
stand upon this foundation I will claim as my brethren, and will 
fellowship no other. Believing that all things pertaining to faith 
and duty, so far as salvation is concerned, are furnished in the 
written Word of God, I take it as my only creed, and ask no one 
to accept anything else pertaining to life and godliness. Not only 
do I regard the Lord's plan as complete for all spiritual work, but 



Types and Shadows of the Old Testament. 83 

the adoption of any other plan or organization for such service as 
most displeasing to the good Creator, and ruinous to mankind. 

Again, we learn that the priests were called simply "the 
priests." They had no pet names, or prefixes, or affixes to their 
names — such as parson, pastor, Rev., D. D., Vice-Pres., Sec, 
Evangelist of a State board, missionary society, or a Mormon 
conference. 

Whenever I assume such useless titles, then the world may 
know that I have left the Church of God, and Babylon has received 
me into its everlasting habitation. You may call me a fool, thief, 
or a liar ; but do not call me "parson,'' "pastor," "reverend," or 
"preacher in charge." 

THE TABLE OF SHEW-BREAD. 

The Table of Shew-Bread was an ablong table, two cubits 
long, one broad and one and a half high. It stood on the North 
side of the Altar of Incense. Upon it was placed twelve cakes in 
two rows. On account of it being exposed it was called shew- 
bread. It was placed fresh upon every Sabbath by the priests, who 
ate the old loaves in the Holy Place. None but a priest was 
allowed to eat of the shew-bread. (Exo. xxix:32, 33, Matt. xii:4.) 

Besides the shew-bread there was a drink offering of wine, 
placed in covered bowls upon the table. Some of it was used for 
libations, and what remained at the end of the week was poured 
out before the Lord. (Num. xv:5, Exo. xxix:4o.) 

Those types are too plain not to be understood. Evidently 
they refer to the Lord's supper. (1 Cor. xi: 20.) And as none 
but priests were allowed to eat of the shew-bread, and drink of the 
wine which was on the table of the shew-bread, it will become evi- 
dent that none but a Christian has any scriptural right to commune 
at the Lord's Table. When Paul said, "let a man examine himself, 
and so let him eat," he was talking to the Church of God at Cor- 
inth. (2S.) Paul would not have given such advice to a promis- 
cuous assembly. I can but pity the weak endeavors of those who 
go to the epistolary letters of the apostles and apply their instruc- 
tions to sinners as well as saints. 

The Lord's Supper is an ordinance inside of the Church — not 
outside of it. No well regulated congregation will suffer a pro- 



84 Types and Shadows of the Old Testament. 

miscuous communion Men and women who will not obey the 
Lord, have no right to eat at his table. 

The priests removed the shew-bread on every Sabbath. Con- 
sequently the Lord's Supper should be celebrated on every first 
day of the week. (Acts xx: 7, Cor. xvi : 2.) and that, too, by 
Christians only. The words "open," and "close communion," are 
misnomers. There is such an institution in the Church, as the 
Lord's Supper, which has ever been a sign of seperation between 
the people of God and those of the world. Destroy its sanctity 
and the Church is gone. Any one who can commune at the Lord's 
table is good enough to be received into the fellowship of the 
Church. I would no more commune with a congregation of un- 
baptized believers, than I would one of disbelievers. No middle 
ground here. So we pass on to examine 

THE GOLDEN CANDLESTICK. 

The Golden Candlestick, or Candelabrum, is fully described in 
Exo. xxv :ch. It was called "the pure caldlestick." (Lev. xxiv: 4.) 
It was about five feet high, with seven burners, and was placed on the 
South side in the Holy Place. The lamps were supplied with the 
purest olive oil, which was kept always burning. (Exo. xxvii: 20, 
21.) This was all the light the priests had while in the Holy 
Place. And it was the only source of light — the one candlestick. 

The Golden Candlestick symbolizes the light of the "more 
perfect Tabernacle" — the Church of Christ. The candlestick 
could not point to the law, as the Israelites already had it, but 
especially to the New Testament. 

John the Baptist, "was not that light, but was sent to bear 
witness of that light." (1: 7-9.) The gospel of Christ is the 
true light. Jesus was to be "a light to lighten the Gentiles, 
and the glory of thy people Israel." (Luke ii : 32.) "I am," 
says Jesus, "the light of the world; (age) he that followeth me 
shall have the light of life." (John viii : 12.) While the apostles 
were on earth, they were called "the light of the world." (Matt, 
v: 14.) They were to let their light shine before men to induce 
them to glorify the Father in heaven. (16.) 

Since the death of the apostles, the Christian's light comes 
from the New Testament. Christians are not lights of the world. 



Types and Shadows of the Old Testament. 85 

But they can "shine as lights in the world." (Phil, ii : 15- ) 
They can be reflectors — not the Light. The seven lights, or bur- 
ners, represent a full development of the teaching of Christ. In 
the teachings of the New Testament, the gospel, its obedience, 
and the Christian life is i*epresented by the number seven. 1. The 
gospel embraces the Mediation of Jesus, his Introduction, Trans- 
figuration, Crucifixion, Resurrection, Ascension and Glorification, 
which may be called, "The faith once delivered to the saints." 

The transitional,- or the obedience of the gospel, consists in the 
act of Faith, Repentance, Confession, Baptism, Calling on the 
name of the Lord, Remission of Sins and the gift of the word of 
truth. 

The moral, or conduct, is in the addition of Virtue, Knowl- 
edge, Temperance, Patience, Godliness, Brotherly Kindness and 
Charity. 

The New Testament scriptures are called "the seven spirits 
which are (not to be) before the throne of heaven." (Rev. 1:4.) 
John compares the seven churches to the seven golden candlesticks. 
(i: 20.) He saw them while Christ was in their midst, and very 
truly then they would possess the light of heaven. (13.) The 
New Testament unlocks seven ages, or periods of time, called in 
prophesy, '"seven spirits, seven seals," or ''seven thunders." (Rev. 
v:i. viii : 3, x: 34.) The future was called a book, "written with- 
in and on the back side, sealed with seven seals." (v: 1.) 
These seven seals, or the seven future periods of time from John's 
exile to the second coming of Christ, was in the hands of the 
angel, who revealed it to John ; (viii : 9) who then unfolded its 
sacred pages in prophecy, as we find them in his wonderful vision 
while on the isle of Patmos. 

Christians are said to be in the light. (1 Pet. ii : 9.) The 
New Testament John calls a reed, with which the Church of 
Christ is to be measured, (xi : 1, 2.) It was also called one of 
the two witnesses, olive trees, and one of the two candlesticks. 

(3- 4-) 

The New Testament teachings is to our minds, what the light 
of the candlestick was to the natural vision of the priests. Then 
all the light the Church has comes from the written word of God 



86 Types and Shadows of the Old Testament. 



— the truth concerning the scheme and plan of human redemption. 
Lastly, we come now to examine the department called the 

HOLY OF HOLIES. 

The Holy of Holies, was the most sacred portion of the 
Tabernacle. It was separated from the Holy Place by a Veil, 
which was always kept closed — keeping it constantly shrouded in 
darkness. This place was entered but once a year by the High 
Priest, on the great Day of Atonement, to offer incense to God 
and to sprinkle the blood of the victim upon the altar and upon 
the mercy-seat. This was the most solemn act of the Hebrew 
worship. The cherubims were figures of two angels, placed upon 
the mercy seat, or lid, in a stooping attitude, on each end, looking 
down toward the Ark. (Aeb ix:5.) These angels were symbols 
of the Old and New Covenants. The mercy seat was the lid, or 
cover of the Ark; (Exo. xxv:iq 19-22.) situated between the two 
cherubs. 

The Shekina, or the dazzling light, which hovered over the 
cherubims, signified the presence of God upon the mercy seat. 
(Heb. ix: 5.) In the Ark were deposited the Tables of the Law ? 
the golden censer, the golden pot that had manna, and Aaron's 
rod thai budded. (4.) The Most Holy Place with its furniture 
represents heaven — The Most Holy Place — "not made with hands," 
where the Christian's High Priest has entered to appear in the 
presence of God for them. (Heb. viii: 1, 2, ix : 12, 24, x: 20.) 

When the saints of God pass in through the Veil, and are 
permitted to enter into that rest prepared for them, then they can 
realize the grand reality, shadowed forth in the Holy department — 
the Palace Royal of the Universe. 

When the children of Israel pitched their tent, they always 
erected it so as to have the door toward the East, that they might 
catch the first ray of the morning sun. So then, let all who pro- 
fess to follow Christ pitch their tent, fronting toward the Sun of 
righteousness, and then walk in the light of God's eternal truth, 
which is our only refuge to guide us safely across the river of death 
and at last bring us into the everlasting city of our God. 



LECTURE X 



THE GOLDEN CALF. 

The children of Israel, becoming impatient on account of the 
delay of Moses up in the mount, they gathered themselves togeth- 
er and desired Aaron to make them an image god to go before 
them. And to satisfy their idolatrous notions, Aaron commanded 
them to break off their golden ear-rings which were in their ears, 
and bring them unto him. And they did as he commanded, and 
he fashioned it with a graven tool, after he had made it a molten 
calf. And when they saw the calf, they cried out — "These be thy 
gods, O Israel, which brought us up out of the land of Egypt." 

Then Aaron built an altar before the calf, and made proclam- 
ation and said, "To-morrow is a feast to the Lord. And the peo- 
ple rose up early on the morrow and offered burnt offerings, and 
brought peace offering ; and then sat down to eat and drink, and 
rose up to play," or in plain English — rose up to dance. 

Then the Lord commanded Moses to go down to the camp, 
for the people had corrupted themselves by making a golden calf. 
"Behold," said the Lord, "they are a stiffnecked people. Now, 
therefore, let me alone, that my wrath [indignation] may wax hot 
against them, and that I may consume them: and I will make of 
thee a great nation." Moses interceded, and saved them from a 
punishment due to their sins." 

As Moses and Joshua were nearing the camp they heard the 



Types and Shadows of the Old Testament. 



noise of the people as they shouted; which, said Joshua, "sound- 
like the noise of war in the camp." But Moses said, "it is not 
the noise of them that shout for mastery, nor the voice of them that 
cry for being overcome ; but the noise of them that sing." 

When Moses came nigh, and saw the calf, and the dancing, 
his anger waxed hot, and he cast the tables out of his hands and 
broke them Then he took the calf, burnt it in the fire, and ground 
it into powder, and strewed it upon the water, and made these calf- 
worshippers drink it. Aaron excused himself, by laying the blame 
upon the people. 

When Moses saw that the people were made naked by reason 
of the calf, and that they had become a shame among their ene- 
mies, he then stood in the gate of the camp and called to him all 
who were on the Lord's side. And all the sons of Levy gathered 
unto him, and with the sword they slew of these idolatrous Israel- 
ites 3000. "And the Lord plagued the people because they made 
the calf." (Exo. xxxii: 1-35). 

This golden calf is a fair representation of a human object of 
worship — dumb idols. It was not even as much as a living calf, 
but an image of a dead one. 

When the children of men are left to themselves, and no one 
to lead them in the right way, they are sure to make to themselves 
some sort of an object of worship. 

The opinions of men are to them precious jewels, and so long 
as they are retained in their own minds they are private opinions 
and can do no harm. But when they are concentrated into creeds, 
and articles of faith, they then become a fabulous deity, a false 
god, and as dumb as Aaron's calf. And those who make them are 
sure to cry out — "These be thy gods U Israel, that brought us up 
out of the land of Egypt." There is not a false church on earth 
but what worships some sort of a calf of its own make — either in 
the form of a human made creed, "a wax doll," or a pleasure-seek- 
ing "preacher." 

The altar built befor the calf is an unmistakeable picture ot 
the altar of human baptism, erected before these idolatrous insti- 
tutions. God will no more accept the baptism performed in, at, 



Types and Shadows of the Old Testament. 89 



by, or before one of these human organizations, than He would 
have accepted the offerings made upon Aaron's altar, before the 
calf. 

Foreigners were allowed, under the law, to make an offering 
upon the national altar ; but not upon one of their own make, if 
they expected to be blessed in the act. (Num. xv:i4; 2 Mace. 
ii:35 ; xiii:23.) They were not allowed to make an offering any- 
where only where God had directed. (Lev. xvi:4; i:3; Deut. 
xii: 5 ; 1 Kings xii:27.)- They were to offer the best of the flocks. 
(Lev. xxii:20. ) 

To the natural eye a calf made of glittering gold and mounted 
upon an eminence composed of hewn stone, would appear very 
beautiful. And to the eye of the worldly-minded, fashion-loving, 
pretending christians, so would one of these false churches, with 
its fashionable forms of worship — organs, operatic singers, a theat- 
rical "pastor," a finely decorated chapel, and a gaudy congrega- 
tion. 

The calf was fashioned according to an imaginary deity, which 
the children of Israel had learned to worship while serving their 
taskmasters in Egypt. The Egyptians had gods many, one of 
which the calf was a representation. 

All of these human-made gods, so numerous to this age, 
among the so-called protestants churches, belong to the devil, (ad- 
versary) which they had learned to worship while serving him, or 
his agent — the "man of sin." 

The calf was put into fire, ground up, thrown into water, and 
these idolatrous Israelites were forced to drink it. So it will be 
with all of these calves (creeds) and human church-makers — the 
day will come when they will have to drink their own abomina- 
tions. 

It was on account of the calf that caused Moses to throw down 
the tables of the law and break them. It is on account of these hu- 
man-made gods that has brought down upon the nations such an 
awful spiritual famine. 

John says, (in referring to the sixth period of the gospel age — 
the unlocking of the sixth seal — answering to the period through 
which the world is now passing,) "And I beheld when he had 



90 Types and Shadows of the Old Testament. 



opened the sixth seal, and lo, there was a great earthquake ; and 
the sun became black as sackcloth of hair, and the moon became 
as blood. (Rev. vi:i2.) 

In speaking of the blotting out of the Jewish nation, which 
took place at the destruction of their city and temple, the Savior 
said, "Immediately after the tribulation of those days shall the sun 
be darkened, and the moon shall not give her light, and the stars 
shall fall from heaven, and the powers of the heaven shall be 
shaken." (Matt. xxiv:29.) 

This prediction was literally fulfilled. The moral sun of the 
Jewish nation was completely blotted out, and the nations (repre- 
sented by the moon) were turned into blood. If the moral sun of 
Christianity is not becoming as black with human plans, and the 
creeds, dogmas, and the doctrines of men, as "sackcloth of hair," 
and a dark cloud hovering over the nations ot men, I must say I 
would not konw how it could be done. 

While there are a few men and women in different localities 
who are contending for the faith, and are following in the footsteps 
of primitive Christianity, yet I am frank to acknowledge that I 
know of no body of people as a whole, that are in teachings and 
practice anything near the New Testament. 

Having noticed the dumb idols represented by the calf, and the 
spurious baptisms represented by Aaron's altar, we come now to 
examine the principal forms of worship. Moses said it consisted 
in shouting and dancing. The shouting was a fair representation 
of one of these exciting camp meetings among the ignorant, idola- 
trous religionists of to-day — among the "Darkies" and lower class- 
es of white people — a thing too revolting and disgusting for even a 
wild savage, to say nothing about civilized people. 

After making their offering upon the altar before the calf, 
"they rose up to play." (Exo. xxxii:6. ) The word from which 
we have play in this connection, should have been translated dance, 
or sport. And then it would have read in the A. V. — "rose up to 
dance." 

In the x ch. and 7 verse of 1 Cor., the translators make the 
apostle Paul saw "rose up to play," when it is evident his lan- 
guage, in the sense of the Greek, means to dance, or sport. 



Types and Shadows of the Nezv Testa?nent. 91 

While it is true that persons "join the church" — yea, and even 
will go so far as to be immersed, yet it is also true that they will 
not give up the dance. If God condemned such noisy merriment 
around the calf, He will evidently condemns the same kind of sins 
now. And knowing what he did to those ancient calf-worshipers 
and open-mouthed dancers, we may expect that those of to-day will 
fare no better. 

Now, as this evil is spreading its ruinous work among many of 
our Congregations, I desire to give the subject of dancing more 
than a passing notice, as it seems to be the form of worship adopt- 
ed around the calf. Therefore, be it understood, that all that may- 
be said against the modern dance, may with equal fitness be said 
against church-wrangling, professional shouting, or a confused, 
noisy form of worship. Paul says, u God is not the aathor of con- 
fusion, but of peace, as in all the churches of the saints." (1 Cor. 

H : 33-) 

It is truly said that a good sentinel will give the alarm at the 

approach of an enemy. And so will the christian man who has ta- 
ken his stand upon the walls of Zion. He should cry aloud and 
spare not. It is his duty to warn his brethren against the evil of 
dancing as well as any other popular sin. 

The social, or irreligious dancing, belongs to the flesh, and is 
called by the apostles Paul and Peter, reveling; and defined "by- 
Webster and Jenkins — 1. Carousing, noisy merriment; 2. to feast 
in a noisy way ; 3. to move fancifully. 

The word reveling is also classified by standard authors, with 
the words — sport, fun, frolic, game, romp, prank, dance, ball, 
hop, reel, cotillion, hornpipe, fandango, quadrille, waltz, polka, 
jig, &c, &c. Then the best thing that can be made out of dancing, 
is reveling. 

The modern, or social dance, belongs to the practices of the 
world ; and like every other sin, has its allurements and tendecies 
to lead the young to ruin. 

Where there is no good, there is harm. No christian manor 
woman can engage in the social dance without disloyal' 
ty to the cause of Christ. The powers of darkness have many 
ways to carry on their nefarious work in bringing; souls down into 
their dolorous and dark dominions. 



9 2 Types and Shadows of the Old Testament. 

One sin will bring on another, and very often a still greater 
one. First, the dance and card-table. Next, the moderate dram, 
and from that to all manner of wickedness, which will lastly end 
in death and eternal ruin. 

Having once myself, in my younger days, been lead away by 
the glittering allurements of this common Moloch, I know how to 
warn those who are drifting down in the same current. And no 
doubt, had it not been for pious and God-fearing parents, I, too, 
might have finished my ruin on that "broad way." It is to them 
I owe everlasting honor and respect, for their watch-care over me 
during those dark times of my folly, sin and rebellion. And I 
sincerely hope that others may receive this admonition in the same 
way. 

Xow, I come to answer some of the excuses offered by the 
"christion frolicer," in favor of the social dance. 

I. "There is no harm in a nice respectable dance." 

To which I will answer: There is no such a thing as "a 
nice, respectable dance," where men and women dance together. 
The very thing itself is irrespectable. 

II. "Many good people — even church members — attend 
dances. 

Monstrous! Who of the "good people" in the days of the 
apostles attended such places? What would even the dancer think 
of me, should I affirm that the New Testament contained an apos- 
tolic letter giving an account of Paul, Peter, James and John, and 
Phebe, Lydia and the Marys, engaging in a "social hop?" If I 
am not mistaken, they would lose confidence in me, and turn away 
in disgust. And all sensible people would say they served me 
right. 

III. "It is no worse than play-parties." 

So much the worse, then, for "play-parties."' I myself am of 
the opinion that play-parties are no worse than dancing, and can 
not be practiced only at the risk of apostasy. One sin is no excuse 
for another. 

IV. "Dancing is no worse than church festivals, fairs, lot- 
teries, christmas-trees and the like, which are often practiced by 
christians." * 



Types and Shadows of the Old Testa?nent. 93 

That is all very true. And more: dancing is not as bad. 
Reveling in what claims to be a house of worship is worse than 
reveling among worldleans. Because some religionists desecrate 
their houses of worship with such Bachanalian tomfoolery, that is 
no excuse for a christian to engage in the wicked or social dance. 

Only a short time ago one of these fashionable churches run a 
festival in an adjoining room in connection with a public ball — giv- 
ing the managers of the ball one-half of the proceeds, provided 
they would give an intermission of one hour, so as to give the 
dancers time to attend the supper. 

I myself was an eye witness of no less than three of these 
bachanalian feasts, in a large building, on the most public 
street, in which a saloon was to be kept. Nay, more — the 
thing was alongside of a saloon; and of the two, I could not tell 
which was the most God-dishonoring. Why oppose saloons, when 
churches will do things that are no better? 

"The ladies of a prominent church in Alleghany recently adver- 
tised a Hug and Kiss Festival, to raise money for the flood suffer- 
ers. Only 'very nice persons' were invited. The cards ran, 'You 
are invited to assist in a hug and kiss festival, held at the church 
for the benefit of the flood sufferers. You were highly commend- 
ed to the committee.' The prices were : Ten cents to hug any 
girl between thirteen and twenty ; old maids, two for a cent ; one 
dollar to hug another man's wife." Such is the nonsense practiced 
in some sections in the name of religion. But is that any excuse 
for those who know better. 

V. "Dancing is no worse than church exhibitions, or attend- 
ing shows and theatres." 

Truly, dancing is no worse. There are many so-called 
churches that are no better than theatres. And neither is the show 
and theatre' any better place for christians to go than the ball-room. 
Neither is that an excuse for dancing. Paul says, "Shun the very 
appearance of evil." No christian man or woman will attend such 
places, unless duty, or some charitable purpose demand it. The 
church of God is no such an institution. 

VI. "Dancing is no worse than religious excitement." 
That, also, is very true. I myself have witnessed proceedings 



94 Types and Shadows of the Old Testament. 

at some of these exciting meetings that assumed the attitude of rev- 
elry, which is ten times, if possible, worse than dancing; but is 
that any excuse for a christian to engage in the social dance? 
Christianity is not measured by the practices of idolatrous worship- 
ers. If I was so minded, I could make a decent infidel blush with 
shame, while bringing to light the dark deeds, corrupt faith and 
foolish practices among many religionists of this and the past ages, 
but would that excuse a christian for engaging in the social dance ? 

VII. "Dancing is no worse than tattling, gossiping and lying, 
which is often practiced by church members, and I am just as good 
as they are?" 

Yes, my ''christian dancer," if you are truthful, and do not go 
about tattling about your neighbors, you are a thousand times bet- 
ter than those of whom you allude. In my opinion, a liar is the 
meanest person on earth ; and if you know of such persons in the 
church, you ought ro report them to the elders and have them 
"turned out." No excuse here. You are not to engage in the sin 
of dancing because the church is imposed upon by such people. 

VIII. "I do not think that dancing is wrong, or does me any 
harm." 

So says the whiskey-drinker about his dram. It one is wrong, 
so is the other ; for they usually go together. Religionists often do 
things, and things too, in their houses of worship, which is more 
ruinous to the cause of Christ than even dram-drinking. The whis- 
key man is no smooth-faced Pharasee. He is just what he is. He 
teaches what he practices, and practices what he teaches. Neither 
is he a hypocrit. He takes his stand on the side of the "devil;" 
pleads his cause, and does not introduce anything into the worship 
of his satanic majesty that belongs to the religion of Christ. No 
drunkard ever respected a "christian tippler." 

. IX. "Tk e religion of Christ can be helped by showing that it 
is not a sour and gloomy thing, and we can influence for good." 

Paul says "the gospel is the power of God unto salvation" — 
not dancing or any of its kindred amusement. If the cause of 
Christ can be helped by the social dance, then it can be by any 
other popular sin. How long would the Church of Christ stand 



Types and Shadows of the Old Testament. 95 

under such teaching? Just about as long as a flock ot sheep would 
last out on the plains among an army of hungry, vicious wolves. 

X. "Dancing is no worse than gaming, card playing, horse 
racing, wine parties, swearing and dram-drinking." 

Xo. Dancing is no worse. What a delusion ! Who ever 
preaches to young converts and fails to warn them of these sins, 
preaches another gospel and belongs to ante-Christ. If our relig- 
ious guides who wink at such things would do their duty, in place 
of catering to the whims and notions of the worldly minded, would 
be Christians, there would be such a reformation as the world has 
not known since the days of the apostles. The strongest opposition 
that I have had to meet, I have found among the so-called church 
members. One wolf in sheep's clothing ivill do more harm to a 
flock of sheep than a thousand in their own dress. 

XI. "Members of other churches attend dances and engage 
in these innocent amusements, and if I am not allowed this privil- 
ege, I will go to them, or back into the world, for I am bound to 
be in society." 

There are only two kinds of society in the world — relig- 
ious and irreligious. No one can live peaceably in both at the 
same time. We cannot "serve God and mammon" at the same 
time. If we are on the side of the Lord, then we ought to remain 
with the people of God. If there be such whose names are on the 
"church books," that are not, (and I am inclined to think there 
are) then let them go where they belong, and remain there until 
they are converted to Christ, before they claim membership in his 
kingdom. What if "other churches" do join hands with all the 
follies and fashions of the world, that is no reason why the Lord's 
people should follow their example. 

XII. "Young folks must have amusements." 

Very true. But what kind of amusement? Something that 
w T ill lead them on to ruin! Certainly not. Babies and imbeciles 
need to be amused But young men, Paul exhorted to be sober 
minded. Christianity is no gloomy thing. If there is any person 
on earth who ought to be joyful and enjoy life, it should be a 
Christian. And if there are any who ought to feel gloomy, sad 
and despondent, it should be those who are living without God 
and without hope in the world. 



g6 Types and Shadows of the Old Testa?nent. 



XIII. "The Bible says there is a time to dance." 

There are two things to settle before this can be brought up in 
favor of the modern dance. First, what time? Second, what 
kind of a dance ? The Bible speaks of three kind of dances, i. 
Religious dancing, or dancing to the Lord. 2. Idolatrous dancing, 
done to idols. 3. Social dancing, done for amusement. What 
time, then to dance ? Certainly not on the first day of the week, 
at funerals, during an epidemic, cyclone, earthquake, while on a 
burning ship, not if condemned to die, not in time of battle, not 
during the hour of religious worship, nor while on the side of an 
icy mountain. 

When then is the time to engage in the social dance? Peter 
says that time is when we walk in lasciviousness, lust, excess of 
wine, revelings, banquetings and abominable idolatries." Then 
the only time for men and women to engage in the social dance, is 
when they are in darkness, without God and without hope in the 
world. 

Having answered the most prominent excuses offered by the 
worldly minded "Christian" in support of the social dance, we 
now turn to the Book of God. and examine the subject in the light 
of eternal truth, which will settle the question for all time to come. 
First then, attention is invited to an examination of the 

RELIGIOUS DANCING. 

In every case in the religious dance, the dancing was per- 
formed by women only, as an act of religious worship to celebrate 
some important event. (Exo. xv: 20, 21, Judges xxi: 19-21, ii : 34, 
1 Sam. xviii:6.) In no instance have we any account where men 
took part Consequently reveling was out of the question. So 
far then, there is everything against the social dancing. 

If the law of Moses was yet in force, there could be no im- 
propriety in women going out in the dance — that is, if they did it 
as an act of worship to the Lord. We are not under the law, 
neither are we to go back to the manners and customs of ancient 
times, to find precedents and examples to govern us now under the 
laws of Christ. (We can in a typical sense, but not in reality.) 
If we can in one case, we can in another. And if we can follow 
David in the dance, we can in everything else, and consequently 
polygamy would be right. 



Types and Shadows of the Old Testament. 97 



The cxlix Psalm has been a favorite text for social dancers. 
David did not favor reveling. His language refers to a solemn 
movement before the building of the temple, that constituted a 
part.of the Jewish worship, and it can not be brought up as author- 
ity for social dancing. I am of the opinion, if our social dancers 
would imitate David's dance before the ark, just one time, they 
would come to the conclusion that David was not a criterion to go 
by these times. And I am very sure they would not bring up 
David again. Christians ought to follow the examples of Christ. 

2 IDOLATROUS DANCING 

Attention has already been called to the idolatrous dancing 
around the calf, which was called by the apostle Paul (1 Cor. x: 7) 
idolatry, and the same thing is called reveling, because it was at 
the worship of idols, and not to the Lord. It was a fair specimen 
of one of these modern grove dances, more than it was a form of 
idol worship, which was pronounced one of the abominations of 
the heathen. 

The most perfect imitation of this sort of dancing can be seen 
among the Shakers, Ranters and over-sanctimonious religionists," 
during the hour of some sort of worship. 

3 — SOCIAL DANCING. 

In the xxi:ch. of Job, the reader will find an awful picture for 
the "Christian" dancers to behold, who ought to read it before 
they dare to say there is no sin in the social dance. David was 
severely reprimanded by the daughter of Michael, who compared 
him to a vain, shameless fellow. And the only way David could 
excuse himself was by saying "it was before the Lord." 

All social dancing done for amusement, was counted "infa- 
mous," and the participants, "vain," or "idle fellows," who were 
"devoid of shame." What a trinity of titles for social dancers — 
1 'infamous, shameless, vain or idle fellows." 

This ends the Old Testament allusions to dancing. The first 
place in the New Testament where dancing is mentioned, is found 
in Matt. x:i7, where reference is made to children playing in the 
market places. But it is no rule for men and women. Paul says, 
"When I become a man I put away childish things." 

In Matt. xiv:6 we have another account of dancing. Result 



Types and Shadows of the Old Testament. 



— the head of John the Baptist. No one will bring 1 np this passage 
as authority for the social dance. The man of sin has patron 
saints for all such occasions, and all of these abominations should 
be dedicated to his service. 

Luke records another account (xv:25_.) of music and dancing. 
Which was a parable, as well as dancing to the Lord, in view of 
the returning prodigal. It was a custom in olden times to employ 
dancers, who were about the same sort of dancers as are now em- 
ployed at the show and theater. 

Those who engage in the social dance show that they are 
lovers of pleasure, more than lovers of God. Christians who 
attend dances, or allows such revelry in his or her house, or suffers 
those of their househould over whom they have control to attend 
a social dance, walk disorderly, and are subjects of church discip- 
line. 

The elder or preacher who winks at such sins, pleads for, or 
tolerates them, and does not faithfully cry aloud and spare not, 
will have to answer to the Lord of heaven for the blood of souls slain 
by this modern Moloch. The congregation that does not purge out 
such dishonoring practices, the Lord will remove its Candlestick 
out of its place. 

Dancing violates every apostolic admonition. No worldly per- 
son ever respected a "dancing Christian." 

Alas! my kind reader, if you are trying to follow Christ, and 
at the same time attend such places, you sell yourself for nought. 
When, sin entered into the world death and eternal ruin were close 
behind. 

Dancing destroys many a good person for whom Christ died. 
Paul says, "whatsoever you do in word or deed, do all in the name 
of Christ." If dancing "is no sin" why not do it in that worthy 
name. Who will dare to ask God's blessing upon the social dance ? 
Or say, "in the name of the Lord let us waltz." I shudder to 
think of such a thing — "May God bless our dance." 

Can you, my "dancing Christian," in your last moments on 
earth, send for your dancing master to come and console you in 
that trying hour ? Will you expect to hear words of consolation 
that will cheer you onward through the dark valley and shadow of 



Types and Shadows of the Old Testament. 99 

death? Can you die in the triumphs of a living faith and expect a 
home in heaven? Can you sing in death, "I know that my re- 
deemer liveth?" Will you commend the social dance and ball 
room to your surviving friends ? Can you then lean on and cling to 
the social dance? No, you cannot; but will lament your folly in 
bitter tones, when too late, and in the place of singing — "How 
firm a foundation ye saints of the Lord," you will sing, "Alas! 
alas! my days are spent, good God, to late to repent!" 

If dancing '"is no sin," then why not call in the dancing mas- 
ter to conduct the funeral services at the burial of some departed 
dancer? And why not inscribe upon the tombstone, "here lies 
Bar-jesus, a dancing master;" or "here lies Herodias, a devoted 
member of a dancing party?" No, the very thought of such a 
thing is revolting. There is no promise in all the book of God 
for those who have died social dancers. 

Turn then, my "Christian dancer," before the door of mercy 
to you is closed. It will not be long, my "dancing Christian," 
when we shall all stand before the great judge of heaven and earth, 
when what I have written will be decided. You say that dancing 
"is no sin." I say it is. Which is the infallible course? God 
will not condemn any one for not dancing. But should it belong 
to the works of the flesh, which unquestionably it does, then 
what? You are in danger of losing heaven, the presence of God, 
the company of angels, the joy of the Lord Jesus, the meeting of 
redeemed friends and your own soul, for a few hours of sinful 
pleasure, yielding to the gratifications of the flesh. You will then 
have purchased an eternity of woe. What a terrible barter? Oh! 
heed the words of warning. Repent and turn to your insulted 
God. He is ready and willing to forgive you. In the name of all 
that is sacred and lovely, let me ask you, who have taken upon 
yourselves the name of Christ, to put away all such sins. Take 
your place among the people of God, and with all your strength 
of mind, body and soul, resolve never again to lay down your 
armor till you stand justified with all the redeemed of God in 
heaven. 



LECTURE XI 



SOLOMON'S TEMPLE. 

Solomon's Temple, as it stood when first completed, was no 
doubt the finest and most magnificient building that has, or ever 
will be erected on earth. (2 Chro. ix :6.) 592 years from Exo- 
dus, 1020 from the call of Abraham, and 1,140 from the flood, the 
building was commenced. When finished it cost more than four 
thousand millions of dollars in gold and silver — amounting" in weight 
to forty-six thousand tons. 

It was erected on mount Moriah, and was dedicated with sol* 
emn prayer, after which the holy fire came down from heaven. 

The writers of the New Testament frequently point back to 
the Temple as figurative of the Church of God. (Rev. xi:i, 2; 
1 Cor. iii:i6, 17; 2 Cor. vi:i6.) Then the first Temple would 
represent the Church during the primitive age of Christianity. 

It was in the heart of David to build the Temple. (1 Kings 
■viii:i7.) David did not build it. It was built by his son, Solo- 
mon. (19.) It was conceived in the infinite mind of the Creator 
to bring into existance the plan of human redemption. He did not 
do it, but intrusted the establishment of it to the care of his son, 
the Lord Jesus Christ (Matt. xvi:i8.) 

God devised the plan of the building of the Temple, (1 Kings 
v:5; vi: 12) and delivered it to David, and David to Solomon. 
(1 Chron. xxviii:n-i3.) God also devised the plan of human re- 
demption and delivered it to His son (John xvii :8 ; Heb. viii : 



Jxpcs and Shadows of the Old Testament. 101 



S-n : Mai. iii:i.) And if God should ever again see fit to change 
His government and laws. He will superintend it. 

In point or" wisdom, Solomon was the wisest man that ever 
lived before him. has. or ever will live after him. (i Kings iii :i2.) 
In this respect he was a lit type ot the Great Master-builder of the 
spiritual temple — the Lord Jesus Christ. 

The means necessary for the building of the Temple were fur- 
nished by king David (i Chron. xxii:2-i7: xxx:x:2-5.) The 
Universe and all it contains was provided by the Creator, as the re- 
suiirses out of which biis son was to establish the plan of salvation. 
(Matt. xxviii:iS.) 

Solomon had twelve officers whom he appointed to provide 
victuals for him and his household, (i Kings iv.j.) In the tenth 
chapter of Matthew, fifth and sixth verses, we have an account of 
Jesus appointing twelve apostles over his affairs while the King- 
dom of heaven was in process of erection. 

Solomon entered into an agreement with Hiram, king of Tvra. 
for the material necessarv for the completion of the Temple. 
(2 Chron. ii:i— 16.) And also to furnish a certain number of 
workmen to assist in getting it out. (2 Chron. ii:S-i6; 1 Kings 
v:S. 9 .) 

When Jesus met John the Baptist on the banks of the Jordan 
he entered into an agreement with him. (to use atypical phrase.) 
for the material out of which to construct a spiritual Temple ; and 
also for him to furnish part of the workmen to assist in getting it 
out. 

Hiram superintended out in the wilderness the work of prepar- 
ation. John's mission was to prepare a people for the Lord. 
(Mai. iii :i : Luke vii:27. 2S : i:i 7: Matt, iii s 1, 2.) Though 
Hiram assisted, or acted as overseer in preparing the timber, yet 
we have no account that he ever placed a stone in the building, or 
engaged in the Temple worship. The least priest in the ser- 
vice of the Temple, when completed, was greater than he. And 
the Savior said that "the least in the kingdom of heaven (church) 
was greater than he," (John.) Because John died before the 
kingdom of Christ had been established. (Luke vii ::S.) 

Solomon qualified his own servants before he sent them to 



io2 Types a?id Shadozus of the Old Testament. 



Hiram. Jesus qualified his disciples before he sent them to 
John. 

The two sets of servants — those of Solomon and those of Hi- 
ram — all worked together in the matter of preparation. 

After the Temple had been completed the servants of Hiram 
were dispensed with. 

The disciples of Christ and those of John co-operated m the 
grand work of '"making ready a people for the Lord," with the 
baptist as the chief overseer. "Jesus himself baptised not. but his 
disciples." (John iv:2.) 

After the kingdom had been established the work of John's 
sen-ants passed away, and they had to come into the kingdom as 
anv other who had not obeyed the gospel. (Acts xix: 1-5.) 

Solomon had three orders of servants — 3,600 overseers, (2 
Chron. ii : iS) So,ooo workmen and 70.000 bearers of burdens. 
(1 Kings v: 15-17.) In all, there were 184.600 employed seven 
years in building the Temple. (vii^S.) During the preparatory 
period the Savior had three orders of servants employed — the apos- 
tles, the seventy, and his disciples. 

We find in the history of the building of the Temple an allu- 
sion to workmen called "masons, carpenters, (i Chron. xiv: 1) 
smiths." and "craftsmen." (1 Kings xxiv: 16. ) But we have no 
account that any of them organized themselves into any kind of 
societv. either public or private. With reference to such organiz- 
ations the Bible is as silent as the grave Solomon had nothing to 
do in devising the plan of how the Temple was to be built. God 
did it Himself. "Who," said the old prophet, "does not speak in 
secret." (Isa. xlviii :i6.) Who then will affirm that the God of 
heaven is the author of a human secret society? Believe it who can, 
the thing is absurd. 

Suppose there had been such an institution gotten up by Solo- 
mon, what part of the Book of God gives an account of it? And if 
so. it could only constitute a part of the old order of things, which 
passed away when Christ nailed the law to the cross. 

God gave the direction of the "courses of the priests and Le-. 
vites, and for all' the work of the service of the Temple." (1 Chron. 
xxviii:i3.) He said not one word about such organizations. And 



lyfies and Shadozvs of the Old Testament. 103 

unless it can be shown that God is the author of these institutions, 
I must in all candor oppose them — not on the ground of malice, 
hatred or revenge, but simply because I think the Church (which 
is backed up by the authority of heaven) is good enough. Though, 
in justice to these orders, (Masons and Odd Fellows) I will say I 
would as soon join them as a church founded upon a human-made 
creed. 

My experience teaches me that the poor, sick, widows and 
orphans are generally cared for in these orders. Not always the 
case among the churches. The fact that men are forced to organ- 
ize themselves into such societies is certainly a dark stain upon the 
cause of Calvary. If the Church was what it ought to be, there 
would be no need for any other institution. 

Where in all the Book of God can the preachers who belong 
to these orders, who talk so much about a "thus saith the Lord," 
show us where even an intimation is made respecting these socie- 
ties? I now demand of them to show wherein the Bible teaches 
it, or else hereafter cease telling the people that they "speak where 
the Bible speaks, and are silent where the Bible is silent." 

If there were such organizations, gotten up under the law dis- 
pensation, by divine authority, what would they type ? They would 
not refer to the Church of God ; for in it there is no secrecy. The 
Church of God was to be as a city set on a hill. (Luke.ii:32 ; 
Matt. v:i5, 16.) John says "all nations that are saved will walk 
in the Light. ' ' (Rev. xxi : 24. ) 

When the King of glory stood before the High Priest in dem- 
onstration of his mission, he said, "I spoke openly to the world ; I 
ever taught in the synagogue, and in the temple, whither the Jews 
always resort ; and in secret have I said nothing." (John 
xviii:20. ) 

Paul's mission was to turn the Gentiles from darkness to light, 
and the power of Satan unto God. (Acts xxvi:iS.) Paul did not 
divide his time with the Church and something else. 

When the apostle Peter first proclaimed the gospel of the 
Kingdom, he spoke so as to be understood in all the languages un- 
der heaven, keeping back nothing. 

If men of the world desire to belong to any, or all of these hu- 
man-made societies, that is their business — the Church has no ju- 



1 04 Types and Shadows of the Old Testament. 



risdiction over them. But when christians, and especially preach- 
ers, will run after such things, then the Church ought to object. 

The Kingdom of Christ should be first. All institutions run 
under human names and governed by human law, take away from 
the Church Fallible men, God never commanded to construct any 
such institutions. 

With me there is no half-way place in the gospel. Whenever 
I divide my time between the Church and a worldly institution, 
then I will quit the Church. It is either the Church of Christ, or 
something else I have no cause but that of the Master to pro- 
mulgate. No god, save the God of heaven to adore, and no man, 
save the "man Christ Jesus" to worship. Here I have taken my 
stand, and so long as I live and have power to speak, will proclaim 
to the ends of the earth my protestation against every institution 
save the Kingdom of our Lord Jesus Christ. 

There is nothing good in any human organization but it can 
be found in the Church of God. And all the many bad things that 
are connected with human organizations are not in the Church of 
God. 

I have not lost faith in the divine plan for saving souls. When 
I do, it will then be time to turn to the institutions of men. No 
man can serve two masters at the same time. And no christian 
man can leave the house of God to visit some human establish- 
ment without disloyalty to the cause of Christ. Christian preach- 
ers are known by their walk and what they teach. Those who 
pretend to be, and are not, are known by a plug-hat, a gaudy dress, 
or a brass pin stuck in one side of their coats. 

It seems to me, if I know anything that would benefit the 
world, I would want the world to have it. 

The material that entered into the building of the Temple was 
procured out in the wilderness. (1 Kings vi :7.) 

John came to prepare a people for the Lord. Not in the 
Church, but out in the spiritual wilderness of men. 

When the material was in readiness to send to Jerusalem it 
was taken to the sea, conveyed on floats to Joppa, and thence up to 
Jerusalem. (2 Chron. ii:i6; 1 Kings v :g. ) 

Uunder the reign of Christ the work of preparation is done 



Types and Shadozvs of the Old Testament. 105 

outside of the Church. Faith changes the mind. Repentence, the 
life, and baptism, the relation, or initiates into the Kingdom. 
(Rom. vi:i-5; Acts xvi 130, 31; i i : 3S . ) 

The work of preparation consists in preaching to sinners the 
conditions of salvation. After which they may be taught in the 
things pertaining to the saints of God, the glories of heaven, im- 
mortality and eternal life. Some men try to persuade sinners to 
obedience, by preaching to them what is only applicable to saints. 
Men and women who'are brought in, in this way, or by telling 
them frightful stories and death-bed scenes, are like the mushroom 
— short-lived, and soon go back into the world. 

When the building went up ''there was no sound of a ham- 
mer, axe, nor any tool of iron heard in the house." (1 Kings 
vi : 7.) 

The workmen were not allowed to change a stick, or a stone 
— it had to be used as it was prepared. While the building was 
going up, the builders came to a stone which they wished to place 
in the building, but found no place where it would lit. Not being 
allowed to change the stone, they pronounced it spurious and 
threw it off among the rubbish, and went on with the building. 
But before the Temple was finished the rejected stone was taken 
up out of the rubbish and become the chief stone in the build- 
ing. 

If some of these society men, "Revs., pastors, parsons" or 
"D. D.'s," would have been there, they would have said the stone 
was only in its "incipience," and would have applied the hammer, 
just as they are applying their heterodoxical hammers to God's 
plan for saving souls. 

During the establishment of the Kingdom of Christ there was 
no confusion. The disciples, desiring to have the temporal king- 
dom of Judea restored, (Acts i:6) they tried by force to make 
Jesus a king. (John vi:i5.) Like the rejected stone, the time 
had not yet come for him to be made head of the Church. And 
because he would not restore their temporal kingdom, they accused 
him before Pontius Pilate, and had him put to death and cast off 
among the dead. 

The Temple was not finished until the disallowed stone had 



io6 Types and Shadows of the Old 7 estame?it. 



been taken up and made the chief stone in the building ; which 
stone was made a representative of Christ. 

Looking forward to the establishment of the Kingdom of 
Christ, the prophet said; (Isa. xxviii:i6.) "Behold, I lay in Zion, 
for a foundation, a stone, a tried stone, a precious corner stone, a 
sure foundation," which, says the apostle, (i Peter ii :7) ''which the 
builders disallowed, the same is made the head of the corner.' 

Jesus had to be tried, and it was not done until he entered the 
dark dominion of the grave. When he rose triumphant over 
death, and had busted the gates of the unseen, he then become the 
"tried stone." This finished the work of building. 

After the rejected stone had been taken up and the Temple 
completed, it remained yet to be dedicated, an altar erected and 
the reception of holy fire from heaven. Solomon then assembled 
all the elders of Israel, and all the chief men of the fathers of the 
children of Israel unto Jerusalem, to bring up the Ark of the Cov- 
enant of the Lord, out of the city of David. (2 Chro. v:2.) He 
then erected an altar and prepared the sacrifices. And when he 
had made an end of praying, the fire came down from heaven, and 
consumed the burnt offering: and the sacrifices, and the glorv of the 
Lord filled the house (vii:i,2.) The children of Israel then com- 
menced the triumphant song of praise and thanksgiving, after 
which Solomon sent them away. (1 Kings viii :66.) 

After Jesus had finished his mission on earth, it remained yet 
for him to be coronated, the Church dedicated and filled with the 
Holv Spirit from heaven. This took place on the first Pentecost, 
after the Saviour had ascended. It was then that the Holy Spirit 
came down from heaven and filled the house where the awaiting 
disciples were. (Acts ii : 1— 4, ) Then the altar of baptism was 
erected, and a victorious shout went up from many voices in praise 
to God in honor to our one exalted and onlv Potentate — the King 
of kings and the Lord of lords. Hence the reign of Christ on 
earth commenced. 

The dedication of Solomon's Temple was typical of the dedi- 
cation of the Church on Pentecost. There is no account of any of 
the first Christians going through the mockery of "dedicating" a 
church edifice. The New Testament savs not one word about 



Types and Shadozvs of the Old Testament. 107 



such nonsense. Christ dedicated the Church, and that is all there 
is about it. 

Whenever we go through the torn-foolery of "dedicating"' a 
house, we then say by our actions that the house is the Church 
(Temple) and not the congregation. There is as much authority 
in the Bible for dedicating (which means to make holy,) a thresh- 
ing machine, saw-mill, or a locomotive engine, as there is for a 
church edifice. I am decidedly in favor of dedicating men and 
women to the service of God, but I know not how to go about ded- 
icating houses, tents, organs, and dumb idols to the service of 
God. If we are to do anything for a church edifice, more than to 
make it comfortable, it would be to "wash it with water." (The 
Saviour commanded water to be used in the act of dedication, 
Eph. y.26. ) And in my opinion many of them would be much 
benefitted with a good scrubbing — especiallv where the stinking 
weed has been too freely indulged in. 

I am in favor of using church edifices as I would Bibles and 
hymn books. And if one is to be dedicated so ought the other. 
If either is to be set apart, made holy, there is only one way it can 
be done, and that is according to the gospel formulary — by bap- 
tism. The house might undergo the ordinance, if a man could be 
found strong enough to administer it. But the Bible and hymn 
book could not without serious injury, and consequently nothing 
but the congregations of the Lord are dedicated to His service. 

If Jesus had a kingdom before Petecost, it was a kingdom 
without a king, or a church without a head ; a sacrifice without a 
priest; a body without the spirit; a table without anything to com- 
memorate ; a kingdom unknown to its subjetcs, and the law of the 
kingdom not in force. What kind of a kingdom had Jesus, while 
in the grave, his law not in force, his subjects all scattered, and his 
territory in the hands of a ruthless enemy? 

Any system without the death, burial and resurrection of 
Jesus, his blood, with the offices and works of the spirit of truth, 
can have no claims upon him as its author. Hence, all religious 
organizations that existed before Christ, passed away at his death. 
And every one that has come into existence since the completion 
of his kingdom on Pentecost are spurious and have no claims on 
the Lord Jesus as their founder. 



10S Types and Shadows of the Old Testament. 

The Temple was overlaid with pure gold, (i Kings vi : 20-23.) 
Its grandeur and magnificence, when finished, is beyond human 
description, and yet it was only a type of the Church of Christ. 

After Solomon had been seated "upon the thr«»ne of his 
glory," (Matt. vi:2C;.) all nations sought him to hear his wisdom. 
(I Kings x \2\. ) It was after the Saviour had been seated upon 
his mediatorial throne when the nations sought to him for wisdom. 

Anciently men and women sought to the word of God for 
truth. Now, it is their "pastor, ' creed, or the "querist' or "ques- 
tion drawer" of some newspaper. 

In size, the Temple was much larger than the Tabernacle. 
(iKingsvii: 1, 2.) Its furniture was pretty much the same, 
more than it had ten lavers, instead of one. (3$.) The havers 
connected with the Temple service were used to wash such things 
in as they offered (2 Chro. iv:6.) If the laver before the Tab- 
ernacle was a type of water baptism : here we would have too 
many, besides there was before the Temple, a molten sea. 
(1 Kings vii 123-26.) 

As already indicated, the water used to wash away natural 
pollution, was typical of the blood of Christ, which the prophet 
called clean water. (Exe xxxvi:25-) Water was used by the 
priests to cleanse with. And was called • 'water of purification." 
(Num. viii:6, 7.) Pilate understood the significance the Jews 
ascribed to the washing with water when he attempted to clear 
himself from the guilt of condemning Jesus to the cross. (Matt. 
xxvii:2_}..) Even the rich man, while in the unseen world called 
for a little of the cleansing water to cool his tongue (Luke xvi :2a.) 
Evidently it was in a spiritual sense that the rich man wanted water, 
as his body would not need it. The thirst ot the children of Israel 
was quenched with water Moses brought from the rock. (Num. 
xx :S.) And those who washed in the pool of Bethesda were made 
whole ot whatever disease they had. (John v:.[ ) That fountain 
which was to be opened in the house of David for sin and unclean- 
ness, (Zach. xiii:r.) the revelator calls the "fountain of the water 
of life." (xxi:6.) "And to him who is athirst, let him come and 
take of it freely." (xxii :i/.) 

Then all the cures, cleansing, and purifying that was done 1111- 



Types and Shadozvs of the New Testament. 109 



der Ihe law dispensation in connection with water — the water was 
typical of the blood of Christ. When and by what apostle, or 
first Christian, s nee the full establishment of the kingdom of 
Christ, ever used water for any such purpose, or claimed for it any 
cleansing virtue, as a means of itself to wash away the guilt of sin. 
But indeed, if water is a type of baptism, you can not only prove 
1 'sprinkling,*' but a water salvation. 

The man who will trv to prove a "mode of baptism" from the 
language of Ezekiel, when he alludes in prophesy to the blood of 
Christ, which he called, "clean water," and where the translators 
make Isaiah say "sprinkle many nations." when it should have been 
astonish ??ia?iy nations, ought to have a free ticket, if he could find 
the conductor. 

At the dedication of the Temple, Solomon said that the 
"house which I have builded is called by thy name,'" — Temple of 
God. ( 1 Kings viii 143. ) Then the Church should be called 
Church of God, or its equivilent. (Eph. iiii : 14, 15, 1 Cor. i:2.) 

The name of Christ is no mean thing, and those who wish to 
honor him will wear it. (Acts xi:26.) Peter says, "There is no 
other name given under heaven whereby we must be saved." (Acts 
iv : 12.) 

In connection with the Temple worship there were used in- 
struments of music made by David. (1 Kings x:i2 ; 2 Chronicles 
xxiii 15.) 

There is no account in all the Old Testament scriptures where 
it is said that instruments of music were employed by a command 
of God. The New Testament positively forbids any such human 
machinery in the house of the Lord. (1 Cor. xiv:i5 ; Acts xvii:- 
25.) Even if it could be proven that instrumants of music were 
used in olded times by divine sanction, the best thing that could be 
made of it would be in a typical sense. 

The example of David will not always work when applied to 
the Church of God, under the reign of Christ. It is to the New 
Testament we are to go for forms of worship now, and not to the 
Old, which law, ceremonies and forms of worship have long since 
passed away. 

This "four-legged" concern, known as the unsanctifled, uncon- 



1 10 Types and Shadows of the Old 1 est anient. 



secrated, and unbaptized organ, was invented by Jubal, in that 
apostate city built by Cain. So, then, if there is anything in types 
and shadows, we may expect to find the same sort of machinery 
used by the antetypical Canaanites — the Roman Catholics and their 
kindred branches. 

The organ is a very nice instrument of music, and there can 
be no harm in using it, unless brought into the congregations of 
the Lord. When used in the worship of God it becomes one of 
the trinkets of Mystic Babylon, brought over by a lot of pleasure- 
seeking, so-called preachers. 

There can be no harm in using the organ in the modern "Sab- 
bath School," "State Board," '■'Preachers' Association," "Mis- 
sionary Societies," or a Mormon Conference. In fact, I would 
not object to brass horns, fiddles, banjos, tambourines, jews-harps, 
or any other kind of instruments of music, so long as they are kept 
in those establishments run under human names. 

If religion progresses in the next twenty years as it has in the 
last twenty, some of our organ-grinding churches will erect their 
edifices so as to admit of an engine in a separate apartment, near 
the pulpit, with belts, pulleys, or pipes attached to the organ — a 
brass preacher, and such other human machinery as the age de- 
mands, and then run the whole thing by steam. 

Or it may be that they will have telephones reaching from the 
place of worship to their respective places of abode, and thereby 
save them the trouble of having to "go to church," and being tor- 
tured by "some old fogy" about how the people worshipped 
back in the times of the apostles. Perhaps some one will invent a 
high-sounding speaking trumpet, to be employed by the "pastor" 
in reading Rev. Nasby, Beecher, Moody or George Francis Train's 
manufactured sermons, from the steeple — loud enough for the en- 
tire congregation to hear from their respective homes, pleasure gar- 
dens, and other places of amusements . 

Paul says, (i Cor. xiv:i5,) "I will pray with the spirit, and I 
will pray with the understanding also : I will sing with the spirit, 
and I will sing with the understanding also." Not much spirit or 
understanding about an organ — dumb idol. 

Now, if the organ, fiddle, banjo, horn and tambourine have 



Types and Shadows of the Old Testament. 1 1 1 

any place in the Congregations of the Lord, then they ought to be 
taken in according to the apostolic plan — by faith, repentance, 
confession and baptism. 

A horn, or a jews-harp might undergo the baptism. But I am 
quite sure the organ and fiddle could not, and the only thing left 
to be done with them would be to turn them over where they be- 
long, to be treated as clinics and frost bitten converts. 

However, if the organ must come in, I would recommend the 
following programme, which might meet the case, and which 
could be introduced with profit : First, have all the best singers 
sit in a semi-circle around the organ. Let the leader bite the tip 
end of his hair-pin. Then let the whole choir commence raising 
their voices very softly, just loud enough to be heard. While this 
preparation is going on, the whole congregation must sit in breth- 
less silence. Next, a few taps on the bass drum ; then turn on the 
entire orchestry gradually — bang! whack! bang! Shut off by de- 
grees — p, pp, ppp, pppp, until nothing is heard but the leader 
shaking his stick. Let him shake his stick in silence for about fif- 
teen minutes ; after which the piece is ended. When he stops, the 
whole congregation will applaud, "bravo, satisfactory." 

Paul did not think that God could be worshiped with men's 
hands, else he would not have condemned the Athenians in that 
sort of worship. (Acts xvii:23-25-) 

Not only so, but in addition to the organ, it is becoming very 
fashionable among many of our congregations 1 to have a select few 
of their number, from the world, or from somewhere else, set 
apart as choir singers, who will gather aro und the calf, (organ) or 
get up in some conspicuous place, select some difficult, giddy, war- 
ditty, or operatic song, and then perform the singing for the entire 
congregation. A thing which ought to be condemned, abhorred, 
and discountinenced by evey true follower of Christ. 

In the place of congregational singing, very often the singing 
is done by a few young men with their hair parted in the middle, 
and a few young ladies with their hair down on their faces, looking 
more like poodle dogs, merino lajnbs, or painted dolls, than any- 
thing else. It is astonishing that men with gospel light should re- 
sort to such moonshine. 



ii2 Types and Shadozvs of the Old Testament. 



Whenever I hear of a "preacher" tolerating organs, singing- 
choirs, shows, festivals and such like, in what ought to be the 
house of God, I am certain to think he had missed his calling, and 
would make a better clown, stage actor, or ball-room floor-man- 
ager than a christian minister. 

What would the world think of me if I should accuse Paul of 
the sin of having employed some organ-grinder to accompany him 
around on his tours as a means to "call out the people," and to 
have a good time ? No, the apostle never resorted to such infatu- 
ations. The very idea, even to men of the world, is absurd. The 
apostles never lugged around with them such Babylonious play- 
things. They had no time to spend waiting on tuning-forks, french- 
harps and singing-choirs : it was employed in a much better way. 
If men and women could worship God by proxy, it might do to 
have a select choir ; otherwise, it is out of the question. God nev- 
er intended for a few to perform the singing for the entire congre- 
gation. Anything, then, but congregational singing is a sheer 
mockery. It might do to have a select choir in a theatre, or a 
Dutch beer-garden, but I am very sure there is no place for it in a 
congregation of the Lord. 

Choir singing is calculated to breed selfishness, vanity and big- 
otry ; for it is self-evident that choir singers soon get above (in 
their own estimation) the common part of the congregation. I 
have myself seen choir singers make fun of other members ot the 
congregation when they would try to sing. 

Choir singing was not known to the primitive christians, it 
having been introduced into the apostasy sometime during the 
"dark ages," where it belongs, and where I intend to leave it. 

There is no impropriety in having some one to lead in sing- 
ing, if the entire congregation join in. 

David says, (cl Ps.) "Let everything that hath breath praise 
the Lord." And in Ps. xxii he says, "I will declare thy name un- 
to my brethren : in the midst of the congregation will I praise 
thee" — Not in the midst of the choir. 

When Jesus was born into the,, world the whole heavens joined 
in praising the Lord. "And suddenly there was with the angel a 
multitude of the heavenly hosts praising God." (Luke ii : 13.) 



Types and Shadozvs of the Old Testament. 113 



"Peter says, "And they continued daily with one accord in 
the temple, and breaking bread from house to house, did eat their 
meat with gladness and singleness of heart, praising God. and 
having favor with all the people." (Acts ii:46.) 

How can a congregation all be of "one accord," praising God 
and only a few singing? I would as soon tolerate a few select per- 
sons in communing for the congregation, as to sing for it. Nay, 
more, there would be as much reason in one person being baptised 
for another, (or even a dead one) as to perform his or her singing. 
I wonder if God will have a select choir in heaven? No, there 
will be none there. Nothing save the grand company of the glori- 
fied saints, with all the angelic hosts in concert singing the anthems 
of praise in honor of our great and good Creator. The Lord be 
praised. 

Again said the old prophet, in speaking of the kingdom of 
Christ, "The watchman shall lift up the voice: with the voice to- 
gether shall they sing: for they shall see eye to eye, when the Lord 
shall bring again Zion." (Isa. lii:S.) And the sweet singer of 
Israel said, "Yea, they shall sing in the ways of the Lord: for 
great is the glory of the Lord." (Ps. cxxxviii:5.) Then let all, 
from the least to the greatest, praise the Lord. 



LECTURE XII 



CAPTIVITY IN BABYLON AND THE REBUILDING OF THE TEMPLE. 

The nation of Israel in the times of David and Solomon was 
one of the most prosperous people the world ever knew. And while 
they walked in the statutes and commandents of God, they con- 
tinued to be so. But when they turned away from the Holy ora- 
cles, and rebelled against the divine government, ruin was their 
ineffable result. While all of the tribes were united and continued 
in the worship of God, they were a prosperous people, and no 
nation could do them any harm. 

They sowed their own seed of destruction by following after 
the manners and customs of the wicked nations around them, 
(i Kings xi:33.) They made, idols of their own, (xii:2S) 
and offered sacrifices upon human altars. (32, 33 ) The 
king, Jeroboam, made priests of the lowest of the peo- 
ple, which were not the sons of Levi (31.) This was 
displeasing to God, and God cut off the house of Jeroboam from 
the face of the earth, (xiii 133, 34, xiv:c;, 10.) The priests had 
turned to idol worship. (2 Kings xxiii 15. ) They did not come 
up to the altar of the Lord at Jerusalem. But they eat of unleaven 
bread among their brethren. (9.) They caused their sons to pass 
through the fire of Hinom to Moloch. They had given horses 
and chariots to the sun, after the superstitious notions of the 
heathen. (12.) They had made other altars in the house of the 



Types and Shadows of the New Testament. 115 

Lord. (13.) They had defiled the high places built bv Solomon. 
They had made themselves images. (14. 15.) Among them 
were a low. ignorant and superstitious class, who claimed to be 
wizards, witches, and to be workers with familiar spirits. (24.) 

On account of these abominations, God gave them over into- 
the hands of Nebuchadnezzar, king of Babylon, (Exra v:i2.) who 
carried them off into captivity. Nay more, their Temple was pil- 
laged and all the holy vessels taken to Babylon. (2 Chro. 
xxxvii : 17-21.) 

The Church of Christ, during the primitive period, while gov- 
erned by the law of God, was the grandest organization ever known, 
on earth. And if it had remained so, all the Jewish and athistical 
powers on earth could not have done it any harm. When the peo- 
ple of God left the teachings of Christ, and turned to idol worship, 
eating things sacrificed to idols, and following after the customs of 
the wicked nations around them, they then soon come to nought. 

They did not come up to the alter of God, (immersion) but 
made themselves altars (affusion). Some had left their first love. 
and were calling themselves apostles. (Rev. ii:3, 4 ) Some were 
following after the doctrine of one Nicolas, which was conforming 
to the practices of the idolatrous nations around them. (6.) Some 
were claiming earthly riches. (9.) Some had given Satan the 
chief seat in the congregation. (13.) Some' held to the doctrine 
of Balam. (14.) Some were following after the teachings of a 
notorious woman, named Jezebel. (20.) Some only had a name 
to live, and their works were not perfect. (iii:i. 2.) And some 
were neither cold nor hot. (15-) 

In the Church at Corinth, they were divided over their preach- 
ers. Some were for Paul, some for Apollos, some for Peter and 
some for Christ (1 Cor. i:n. 13, xi:iS.) They had a vile wretch 
who had his father's wife. Thev were ••puffed up" over it rather 
than to mourn. (v:i, 2.) They were going to law with each 
other before the unjust. (vi:i.) They were feasting in the house 
of the Lord. (xi:22 ) Some were speaking in the chuch in an 
unknown tongue, (xiviicj.) They were in the practice of several 
speaking at the same time. (37,29.) The women were in the 



n6 Types and Shadows of the Old Testament. 

habit of speaking in the church as if they were men. (34, 35.) 
Some were persecuting the saints. (2 Cor. xi:26. ) Paul called 
them false brethren. 

On account of these innovations, God gave them over into the 
hands of the "man of sin," who pillaged the Church, and with 
thetn carried oft' the apostolic writings into Mystic Babylonious 
captivity, which was followed by the darkest period known to the 
pages of history. 

Judging from the present condition of the Church, we would 
infer that unless there is a change for the better soon it again will 
be hurled into another and perhaps still greater calamity. 

Many of those who claim to be the Lord's people are not 
coming up to the cue baptism of Christ and his apostles. Some 
have left their first love, and are calling themselves ministers of 
Christ, and are not. Some are following after the doctrine of 
missionary societies and State board men, which is a conforming 
to the practices of the idolatrous churches around them. Some are 
claiming earthly honors. Some have given the devil the chief seat 
in their congregation. Some hold to the doctrine of jealousy, 
which is to plan schemes for the purpose of causing some rival to 
do that which would cause his ruin. Some are following after or 
sanctioning the propriety of women preaching, together with their 
boards, mission and auxiliary societies. Some only have a name 
to live, and their works are not perfect. Some are neither cold or 
hot. Some are divided over their preacher. Some are going to 
law before the unjust. Some are feasting in the house of worship. 
Some are speaking in the dead languages. (If I was so disposed 
I could spoil the object for which this book has been written, by 
the use of the dead languages.) Some are persecuting the saints. 
Some of the women are in the habit of speaking in the church as 
if they were elders and preachers. (If there was any approval in 
the Bible for women preaching, and the propriety of them organiz- 
ing themselves into separate societies, I would not oppose it. If 
there is anything on earth that deserves the name of angel it is a 
good woman — descending from the temple, or issuing from her 
humble but important station in life. A sensible woman is beyond 
estimation. Solomon says, "her price is far above rubies." A 



Types and Shadows of the Old Testament. 117 

bad one can go as far the other way. There were Jezebels in the 
times of John, and there are Jezebels now. 

It was a woman that gave birth to the king of heaven. And 
it was a woman that tempted Joseph — making herself a type of his 
satanic majesty, the devil himself. Women preaching, women 
missionary societies and such like, seems to me nothing more than 
a quarrel with the Almighty, because they were not made men. 
There are some women now- a- days who would go to the moon, if 
some n:an would rope it for them to migrate on. What looks 
worse than to see a woman performing that which alone belongs to 
men. If I had a woman who would condescend to run about the 
country, making public speeches, or doing what does not belong to 
woman, I certainly would free myself from her and let her drift. I 
once knew a few "lady preachers" up in the northern part of Mis- 
souri, who actually claimed that "Mary was a successor of the 
apostle Paul," and they "were to the apostle Mary." I know of 
but three establishments that will ordain women to the ministry. 
They are the Universalist, Quaker and Mother White's (the witch 
of Battle-Creek, Mich.) church; therefore I would commend all 
of our lady preachers to their consideration. There can be but two 
reasons assigned why a woman would desire to usurp such author- 
ity. One is ignorance (for if they knew their duty they would 
know better) and the other is pride, vanity, or to be seen of men. 

What decent man that lives who desires to see a mother, sis- 
ter, or a companion, mounted up in the rostrum, surrounded by 
staring sensualists of every grade and condition of society ? 

Such an import as women addressing public assemblies never 
fell from the lips of prophets or apostles. 

A women's missionary society implies a men's missionary so- 
ciety, which seems to me a just cause for the men to apply to the 
Sanhedrim (State boards) for a bill of divorcement. 

God made women to be help-metes, not to play at cross pur- 
poses. If Mrs. Anthony, Woodhull, Lockwood and others 
of that sort want to run the government, church and everything 
else, I would say let them tilt, and like Jezebel of old they will 
soon find their level. But for heaven's sake, let Christian women 
work in the church along with their husbands, if they have any, and 



nS Types and Shadows of the Old Testament. 



if not, then they ought to be pitied. Nay more, some of the sis- 
ters have gotten up what they call auxiliary societies, as a means 
to furnish offices for all the "lady preaches" who are accumulating 
so fast on their hands. The word auxiliary is a verb, and means 
to help. But what, pray, are they going to help? It could be 
tacked on to the Mormans, Soul-Sleepers, or a ""ladies aid society" 
and be an auxilliary. What are tnese "good sisters" coming to? 
Have they left the church and gotten up a machine of their own? 
Paul ought to have allowed women to preach, and then there 
would have been no necessity for these separate institutions gotten 
up by women.) 

The captivity of the Jews in Babylon undoubtedly represents 
in symbol the long spiritual captivity of the saints of God in 
Papal Rome, called by the apostle Paul, "the man of sin," 
{2 Thes. 11:3.) which he said began to work in his time. 

While the church was in a distracted and divided condition, 
the "man of sin" completed his work. The decisive battles took 
place at the assembling of the Council at Nice, about the year A. 
■D-' 325. John (Rev. xii 17, 8) calls it a "war in heaven." Then 
the Church of God was pillaged, and its holy vessels (the apostolic 
writings) were carried off into Mystic Babylon, and all of those 
idolatrous "Christians" were carried off into captivity with them. 

When the Jews were carried away into Babylon, the king of 
Babylon left a remnant behind, (Neh. 1:23) who lived in great 
affliction and want. There were a few bishops, or elders at the 
•council at Nice, who did not take sides with the man of sin, and 
they and their brethren remained true to the cause of Christ. They 
too, lived in great want and reproach, all along the "dark ages.'' 
They were the remnant who worshiped in the caves and caverns 
among the mountains where they lived. The revelator symbolizes 
them by that of a woman which he said "was given two wings of 
# great eagle, that she might fly into the wilderness into her place^ 
where she is nourished for a time and times and half times from 
the face of the serpent." (xii : 14.) 

In the same chapter (6) the revelator says she fled to a place 
prepared of God, where she should be fed 1260 days, which means 
in prophecy 1260 years. (Eze. iv:6.) There is not the shadow 



Types and Shadows of the Old Testament. r 19 

of a doubt, but God had a people all along down through the 
"dark ages " But to prove an unbroken line of organized congre- 
gations back to the apostles, would be as difficult as it would be 
to prove by a' line of succession that the wild Indian had descended 
from the lost tribes of Israel. 

Before the Jews were led away into captivity they were known 
as Israelites. While in Babylon they never was called Israelites, 
but Jews. (Esther Hi: 1 3.) The remnant that remained at and 
around Jerusalem were called Israelites, which name they pre- 
served all through the seventy years of captivity. When they came 
back to Jerusalem, thev again joined in with the remnant and as- 
sumed their old name — Israelites. 

Before the rise of the great apostasy the people of God were 
called Christians. The martyrs (remnant) preserved the name 
during the "'dark ages." When those who were in captivity came 
out, they joined in with the remnant and again assumed the name 
Christian. 

The brick that composed the walls of the ancient city of Baby- 
lon had on them the name of their king — Nebuchadnezzar. So 
then all who are wearing a name not found in the Bible belong to 
the great apostasy. 

While in captivity, at the instigation of Haman, Ahasuerus, 
the king, issued a decree to have all the Jews in his dominion de- 
stroyed. Then it was a dark time in Babylon. (Esther iii:i3- 15) 
causing great mourning among the Jews (iv:i-3). Mordecai, in- 
terceded, and by the assistance of Queen Esther, saved the Jews ; 
and his accuser was hanged on the same gallows he had erected to 
hang Mordecai on, 50 cubits high, (viiio,, 10,) Mordecai was 
then robed in rich apparel, and there was great rejoicing among 
his people. (viii:3-io.) 

Men who erect gallows manufacture clubs, or concoct schemes 
to injure some honest rival, will meet with the same fate they 
sought to inflict upon others. Jealous clubs are sure to rebound 
and come down upon the pate of those who raise them. 

If we could but call up the spirit of a Huss, Jerome, Wick- 
IifY or a Luther, they could tell of another dark time. They could 
tell of the decrees of death, issued by the '*man of sin" for the 



i2o Types and Shado-vos of the Old Testament. 



extinction of all who would not bow to the authority of his cruel 
hand. They could depict no less than 70,000,000 of the best 
men and women that ever lived, who now rill a martyr's grave. 
Nay, more, if the spirit of the martyred Servetus could speak 
from the unseen, he could tell too, of the cruel treatment he re- 
ceived from an image beast — the bloody and inhuman John Calvin, 
whose teaching has been a greater curse to the cause of truth than 
all infidelity combined. No wonder he made out God to be worse 
than an infinite fiend. Well may I say that the calf, of which he 
is the head, was conceived in sin, brought forth in iniquity, and 
raised up by a bloody t\ rant. 

On the 15th of June, 1520, Pope Leo, the X, issued a bull, 
denouncing the penalties of ex-communication against Luther, if 
he should not recant his doctrine within one hundred davs. Luther 
did not recant ; and consequently soon after the Pope issued anoth- 
er edict declaring Luther a heretic, and putting under the ban of 
the empire all who should shelter him, or print, sell or read his 
books. In the mean time John Tetzel, the modern Hainan, was 
busy in selling indulgences — the most iniquitous traffic known to 
the history of crime. Like the good Mordicai, Luther interceded 
in behalf of the people of God, and saved them from their cruel 
persecutors. Then there was rejoicing among the captive reform- 
ers who were trying to get back to Christianity. 

In the first year of the reign of king Cyrus, he made a decree 
to the effect that the Jews should be allowed to return to Jerusalem 
and to rebuild their temple. (Ezra i:i, 4, v:i3. 2 Chron. xxvi : 
22, 23.) 

In the revelations of John, we find the decree of heaven, is- 
sued by the King, Eternal, to the effect that the people of God 
should be allowed to restore primitive Christianity. (Rev. i i : 3 6— 
28, v:io, ix:i3~i5, x:n, iim-19, xiv : 6-12, xviii:2i, xix:20.) 

Near the end of the seventy years captivity, the Jews became 
impatient, and began to murmur on account that the decree of 
Cyrus (the good king, and a friend to the Jews) had not been car- 
ried out. They longed to return to their ancient home — Jerus- 
alem. 

King Darius knew nothing as to whether there be such a de- 
cree. He ordered search to be made among the archives of' Baby- 



Types a?id Shadows of the Old Testament. 121 

Ion, and to his great astonishment the decree was found, laid away 
among other rolls and treasures. (Ezra vi : 1-3. ) 

Luther, among others, claimed that the God of heaven had 
made a decree for the restoration of primitive Christianity, and 
while he was in the Augustenian Convent, he gave great attention to 
the study of the scriptures, complete copies of which he found 
stored away in the Convent library. 

The law of the Medes and Persians were unalterable. - There- 
fore the decree of Cyrus could not be revoked ; and king Darius 
was compelled to carry it into effect. (Danl. vi:S-i2) 

The laws of God altereth not, and no power on earth could 
change the decree of heaven, and therefore the man of sin was 
compelled to let the people of God march out of his dominion be- 
fore his eyes. (Dent, xviii: 20, xii:32, Gal. i : S, 9 ) 

All things being ready, the Jews gathered themselves together, 
and under the leadership of Zerubbable, the grand march was 
commenced. As they approached the ruins of their once mag- 
nificent city and Temple ; those who had seen its former splendor 
wept aloud ; those who had not shouted for joy. Here was weep- 
ing on account of calamity and shouting on account of victory. 
(Ezraiii :i2, 13,) 

The children of Israel (those who had not been carried away 
— the remnant) came out of the cities and gathered themselves to 
Jerusalem, (iiin) to meet their captive brethren, to set about the 
work of rebuilding the Temple. This was a grand meeting, long 
to be remembered. 

Then an altar of burnt offering was erected, and sacrifices of- 
fered according to the command of God. (3-6.) The Levites 
were then appointed from twelve years old and upward to set 
forward the work of the Temple. (S, 8) None but the descend- 
ants of the builders of the first Temple assisted in the building of 
the second. 

After Luther had found the decree of heaven, he assembled 
all those who desired to go out of the apostasy, and then the grand 
reformation commenced. As they approached the primitive 
beauty there is in the gospel of Christ, a shout went up to the God 
of heaven in strains of everlasting joy, for the grand privilege of 



122 Types and Shadows of the Old Testament. 

once more worshiping God according to the dictates of their own 
conscience. 

Then the saints of God (not Catholics) came out from every 
city and country where there were any living, and gathered them- 
selves logether to meet the returning Christians, headed by the 
grand old reformer, Martin Luther. 

Here was another grand meeting. Then the altar of baptism 
was erected, upon which persons could offer themselves according 
to the gospel of Christ. (All of these- old reformers taught that 
immersion was the one onlv apostolic baptism.) Then they ap- 
pointed (or the decree did) only Christians to set forward the 
work of restoration. 

None were to go out ot Babylon, only those who desired to 
of their own free will (Exra vii : 13.) None has ever been com- 
pelled, either by a reformer, or the man of sin, to leave the old 
mother of abomination, only on their own free will. They were 
forced to go into Babylon, but not forced to come out. 

Now since there has arisen a class of compromising, man- 
pleafing, worldly-minded, so-called Christian preachers, or "good- 
bob-a-she-lies," who claim for God a people in the apostasy, I de- 
sire to give this part of the subject more than a passing notice. 

Nowhere does the Record say that there was one single Jew, 
that went into Babylon of his own accord, or stayed one moment 
after he had been permitted to leave it. Those who went to 
Babylon were not Jews, but heathen Gentiles. There has, is not now 
nor never will be one saint of God who went into the apostasy of 
his own will, or stayed one moment after he had the opportunity 
to come out. 

The man who will affirm, in this age of light and liberty, that 
God now has a people in Babylon, ought to cease preaching, or go 
where he belongs, and take shelter in the more ample folds of the 
great apostasy. 

While it is true that a part of the -Jews may have imbibed 
some of the false philosophy taught by the Babylonians, during 
their captivity, yet it is not true that they joined in with the Baby- 
lonians, in their offerings and forms of worship. Neither did they 
become a part of the babylonian nation ; but were a distinct peo- 



7ypes and Shadozvs of the Old Testament. 123 

pie, living in an idolatrous nation, simply because they were com- 
pelled to. 

During the "dark ages,*' God did have a people in Babylon. 
But they were a seperate and distinct people. They were not a 
part of the old mother of abomination. Neither did they ofTer 
sacrifices on her altars or engage in her forms of worship. 

When the Jews left Babylon they all came out at once. They 
did not wait three hundred years after they were permitted to go, 
or go out one at a time. Neither did it require any one to preach 
to them in order to persuade them to go back to Jerusalem. 

To ask a person to come out of Babylon who is a babylon- 
ian, born and raised there, or gone there by choice, would seem 
abou* as consistent as it would be to ask Beelzebub to come out of 
Beelzebub 

I wonder what the common Jew would have thought of these 
priets if they would have taught that those old babylonians could 
have become Jews over in their own country without an altar, sac- 
rifice, circumcision, or purification? Just about the same that an 
honest christian would think now of a teacher who will affirm that 
sinners ma}' become saints of God bv complying with the rite of 
initiation into the great apostasy. 

God never has, does not now, nor never will own a people 
who make up, or constitute a part of an idolatrous institution. 
There is as much difference between the Church of God and Mis- 
tery Babylon, as there is between light and darkness, right and 
wrong, or good and evil. Then of a truth, God has no people in 
Babylon. 

The law of Christ does not compel any one to become a 
christian. It must be a free will offering. (Rom. i:i6, x : 14, 17, 
Johnxx^o, 31, Acts xxvi : 15— iS, 1 Cor. 1:21, iv: 14-17, James i: 
18, Rev. xxii:i7.) 

After the foundation is laid, (Ezra iii:io, 11.) the priests put 
on their ancient apparel and with the Levites and the sons of Asaph 
with cymbals to praise the Lord after the ordinance of David, the 
king of Israel, they sang together (not divided) by course in 
praising and giving thanks unto the Lord. They understood how 



124 Types and Shadows of the Old Testament. 

it was to be built, who should build it, and how a Gentile could 
become a member of the Abrahamic family according to the 
promise. 

Even a Babylonian could become an heir with Isaac according 
to the promise, by coming to Jerusalem, submitting to the rite of 
circumcision, and to the law of Moses. And so can a sinner, or 
even those in the apostasy become heirs with Christ, by coming to 
the Church of God, and obedience to the laws of heaven. 

When Luther and his brethren sought for the ancient apparel, 
the armor of God, (Eph. vi: 13-17) then the work of restoration 
commenced. Then they offered up praise and thanksgiving to 
Almighty God for His bounteous goodness toward the children 
of men. 

The second Temple was built upon the same old foun- 
dation as was the first. (Neh. iii:) So must Christianity. 
It must be established upon the same old "Foundation of the apos- 
tles and prophets, with Christ as the chief corner stone." 

All honor to Martin Luther and his noble little band of breth- 
ren. Here the ice of Catholicism was broken, and the foundation 
laid for the restoration of primitive truth. Upon this already laid 
foundation has every one built, if he added anything to the noble 
work. All the truth that has hitherto been brought to light, since the 
"dark ages," I cheerfully endorse, and recommend to be reduced 
to practice. This is an age of wonderful discovery — one too, which 
has brought to light the full orb of gospel light and liberty, whether 
the world accepts it or not. So then, there is no excuse for those 
in Babylon. The way is open, and God will claim no one whose 
teaching and practice is not sanctioned by an apostolic precedent, 
example or command. 

If men and women will not come to the light and obey the 
truth. now, it will be their fault, and not mine. 

The Jews could have come out of Babylon and not have gone 
to Jerusalem, as they were commanded, and lost the blessing. 
They had something to do before the_y got to Jeru: alem, as well as 
what they had to do after they got there. A man could come out 
of Babylon and go to the devil. But if he expects to get to Christ 
he must come to his Church, and then comply with its conditions. 



Types and Shadows of the Old Testament. 125 

The reason there are so many crocodile tears shed over the 
"poor Babylonian" is because those who shed them are not out 
themselves." "Misery likes company." 

God accepted what the Jews did from the time the foundation 
of the Temple was laid on until it had been finished. But when 
finished and in perfect order, He required of them to do more. 
They then were to perform all the duties belonging to the Temple 
worship. God did not ask them to do something they could not. 

So it was from LutHer on to our time. Those reformers did 
all, perhaps, they could, and God accepted it. But now God re- 
quires more of man, because he knows more, and is not restrained 
by that old persecuting power, "Mystery Babylon." 

The adversaries of the Jews came and wanted to assist in the 
work of rebuilding, but they were not allowed to do so. (Ezra 
vn-3.) Then they began to try to weaken the hands of the people 
of Judah, and to keep them from going on with the building (4) 
they hired councelors against the Jews to frustrate their purposes. 
(5.) They wrote letters to the king of Babylon, (7-32) on ac- 
count of which the Jews were forced for a time to leave off the 
building (23, 24.) Then the Jews wrote also to the king and com- 
plained that the house was not finished (v:i6. ) Darius, the king, 
then ordered search to be made for the decree of Cyrus, and when 
it had been found he ordered that they be allowed to go on with the 
building, (vi :S-i5.) And they went on and built it ace >rding to 
the command of the God of Israel, and according to the command 
of the kings of Persia. 

The adversaries were not allowed to assist in the restoration 
of primitive Christianity. And because of it they did all they 
could to prevent the success of the restoration. They wrote let- 
ters, tracts, and even books without number against the -reform- 
ers. And the nefarious work is still going on, and that too with 
redoubled and unabated earth-born fury ; so much so that if these 
foul fiends had it in their power they would print edicts, write 
clandestine newspaper articles, belch forth abusive sermons from 
their pulpits, and every other infamous fabrication known to the 
engenuity of defam3rs, if indeed they could bury Christianity out 
of sight. (Sad as it may seem, there are many now, who claim to 



iz6 Types and Shadows of the Old 7 ' estament. 

walk in the truth as taught in the Book of God, are running off 
after every putrified little heresy known to this apostate age. Nay 
more, they have in many instances, such as the Island Park farce, 
the proceedings of the last missionary convention, the decre.es of 
State boards, and women societies, defrauded his fraternity, the 
Pope of Rome And now he ought to surrender his regalia and 
step down and out, so as to give these society men and women a 
chance.) 

The times now may seem a little dark for the people of God. 
yet the day is coming when all of their adversaries will inglorions- 
ly pass away. 

The priests had to prove their genealogy before they could act 
as a priest. (Ezra ii : 61-63.) And also had to be of t"he tribe of 
Levi, (viii : 15-20.) They proved their geneaology by descent, 
according to the record of their families. Christians prove their 
right to the priesthood of Christ by the record according to identity. 

The Jews brought back the Holy Vessels, (1:7-11) and when 
the Temple was finished they placed them back in their proper 
places, as they were before. (Like the holy vessels, the Jews were 
God's people before they were taken to Babylon, as well as they 
were when they returned. If God has a people now in Mystery 
Babylon, they were Christians before they were taken there, and 
are remaining because they cannot get away.) Luther brought 
back the Holy Oracles. He and others translated them into a 
living language, and when the work of restoration is completed, 
they will be again restored back in their native place, where they 
belong, as the only law of discipline to be observed in the church 
of Christ. 

The Jews also brought back some of the false teachings of 
the Babylonians, sometimes called trinkets. It was very probable 
that during a period of seventy years, the Jews, especially those 
who had been born and reared up along with the Babylonians, 
would imbibe much of their false notions. 

It was in Babylon where the Jews first learned the idea of a 
good and a bad god, transmigration of souls and the doctrine of 
Sadduceen or no-soulism. 

With all of the goodness of the early reformers (who had 



Vypcs and Shadows of the Old 1 ' estament. 127 



been in ''Mystic Babylon,") they brought back some of the false 
teachings or trinkets of the old "mother of abomination." 

1. They brought back a human name. 2. The actual body 
and blood of Christ, in what they called the "Eucharist." 3. In- 
strumental music in the worship of God. 4. Choir singing. 
5. Human made creeds. 6. Church fairs, festivals and exhibi- 
tions. 7. The modern Sunday school. 8. Useless titles. And 
9. General conferences or preacher's meetings. They did not 
bring back women preaching. The Pope had not yet come to 
that — it came from the image Poftes. 

None of the traditions or false philosophy among the Jews, 
which they had borrowed from the Babylonians were allowed to be- 
come a part of the law of Moses, or introduced into the Temple 
worship. And neither will God allow any of the things belonging 
to the apostasy be introduced into His service. 

It used to be a coming out of Babylon, but now it seems to 
be a sort of a going into "Babylon." 

The Jews did not bring back either the ten revolting tribes of 
Israel. They were carried away by Shalmaneser, king of Assyria. 
(2 Kings, xvii:4) and were never heard of afterwards. (iS, 20) 
(In all probability the American Indians are the descendants of the 
long lost tribes of Israel.) 

This will be the doom of all who revolt against God's govern- 
ment, and die in willful disobedience to His commands. They 
will never be heard of afterwards. (2 Thes. 1 :7~9« ) 

The Temple stood until Christ came the first time. So then 
the Church of Christ (when restored) will stand until the King 
of heaven comes again. 

The second Temple liked much of the grandeur and magnifi- 
cence which belonged to the first Temple. 

While it is my object to aid in the preservation of primitive 
truth — it is not presumable that I should claim for this age all the 
features peculiar to the times of the apostles. They had inspired 
teachers, miraculous power, and the spirit of prophecy. 

After the rebuilding of the Temple, God spoke "by the 
prophets " (Heb. 1: 1, 2.) Now He speaks "by His son" — 
that is, bv the teaching ot the New Testament. They believed in 



128 Types and Shadows of the Old Testainent. 



God and a coming Messiah. Now it is belief in God and a coro- 
nated Messiah. (John xiv: i.) Phey offered slain beasts as sac- 
rifices to the Lord. Now, the person must offer himself as a 
living sacrifice? (Rom. xii : i.) 

Old Babylon was destroyed and become one general heap of 
ruins, which the prophet said was never again to be rebuilt, and 
its inhabitants were to be punished according to their works. (Jer. 
xxv : 12-14.) 

If the reader will turn to the xviii ch. of the revelations of 
John, he will find an awful picture of the final doom of "Mystery 
Babylon" This is coming. The Lord hath spoken it. 

Turning again to the rebuilding of the Temple; we find al- 
though it was not so magnificent as the first, yet it had to be built 
after the same old pattern. Its order of priests, law and furniture 
had to be identical. It was not to have anything more, or any- 
thing less. And thus it was built, and consequently God accepted 
it. 

Now, in order to a restoration of primitive Christianity, the 
congregations of Christ must be organized according to the same 
government as was the primitive congregations. Their law, order 
of overseers and ordinances must be the same. They must have 
the same identical features — no more, no less. 

If the congregations of Christ exist to-day as they did in the 
times of the apostles, they will have the same name, the same 
faith, the same repentance, the same confession, the same baptism, 
the same discipline, and the same practice as did the primitive 
Christians. 

Then what were the characteristic features of the primitive 
congregations of Christ? 

I. The primitive Christian taught that the reign of Christ 
commenced on the first Pentecost after the S iviour had ascended, 
about the year A. D. 33. 

II. That Jesus Christ was the founder and builder of his 
kingdom. 

III. That God has not spoken to man, aside from his written 
word since the death ot John. 

IV. That the positive laws, rites and ceremonies of the Old 
Dipensation has been done away. 



Types and Skadozvs of the Old Testament. I2< 



V. That the subjects of the kingdom should be called Chris- 
tians, and that an assembly of them should be called the Congrega- 
tion of Christ, (or its equivalent) at wherever it meets for worship 

VI. That the period of John the Baptist was only preparatory 
to the setting up of the gospel kingdom. 

VII. That the New Testament is the only law of discipline 
to be observed in the congregations of Christ. 

VIII. That faith, repentance, confession, and baptism, are 
for the remission of past sins, and the necessary steps to the admis- 
sion into the kingdom. 

IX. That the order of heaven is, ist, faith : 2nd, repentance ; 
3rd, confession; 4th, baptism; 5th, calling on the name of the 
Lord ; 6th, remission of sins, .and 7th, gift of the Holy Spirit. 

X. That the gospel is the onlv means God employs in saving 
souls. 

XI. That the spirit of truth operates only through the apos- 
tolic writings, either from reading or hearing them read. 

XII. That the congregations are the highest authority, and 
that it should be elder superintendence, and not clerical, or preach- 
er rule. 

XIII. That the overseers should consist in a plurality (when 
they can be had) of elders and deacons in every congregation. 

XIV. That the congregations should, to the extent of their 
ability send out and support evangelists in preaching to the world. 

XV. That the congregation should meet on every first day of 
the week to celebrate the Lord's Supper, for worship and to con- 
tribute to the support of the gospel. 

XVI. That the congregations should look after the poor, sick 
and the needy around them. And 

XVII. That every member should maintain a godly walk, 
a holy conversation, and the observance of everv other good work, 
requisite to a true follower of Christ. 

Now, attention is invited to a few things the primitive chris- 
tions did not have, teach or practice ; which, if we should find now 
in any of the congregations, they will disqualify them from claiming 
to be identical with the primitive congregation of Christ. 

1. Primitive christians did not nrganize or belong to State 
Boards, Councils, Preachers' meetings, Associations or General 
Assemblies independent of the Church. 



130 Types and Shadows of the Old Testament. 

2. They did not receive persons into the body of Christ from 
an idolatrous institution, without a full compliance with the condi- 
tions of salvation. 

3. They were not governed by the decrees of councils and 
general assemblies, gotten up by fallible men. 

4. They organized no human missionary societies. 

5. They did not hold promiscuous communion. 

6. They had no such a man as a "pastor," aside from their 
elders or bishops. 

7. They had no human articles of faith. 

8. Their elders or bishops did not preside over but one con- 
gregation at the same time. 

9. They had no hired ministry. 

10. They did not appoint a select few (choir) to perforin the 
singing for the entire congregation. 

11. Thev did not use instruments of music in the worship of 
God. 

12. They belonged to no secret or public order, society or or- 
ganization of a worldly nature. 

13. They organized no "good templars" or sons of temper- 
ance societies, independent 'of the Church. 

14. They had no youug men's "christian associations." ' 

15. They did not organize "Sunday Schools" where men and 
women of every grade and order could participate. 

16. They had no week-day meetings. 

17 They had no paid secretaries for a congregation. 

iS. Their women did not act as if they were men, and organ- 
ize themselves into conventions, boards, or societies, with the ap- 
proval of the Church. 

19. Their preachers did not go about claiming that God had a 
people in paganism, heathenism or diabolism. 

20. They had no monthly meetings — they met every first day 
ot the week. 

21. They did not leave the house of worship to attend some 
human society. 

22. They did not sing war-ditties, operatic, or unscriptural 
songs in the worship of God. - 



is 



Types and Shadows of the jYczv Testa?)? cut. 131 



1 2 



;. Their elders and evangelists did not preach a formal fun- 
eral sermon. 

24. They did not call a congregation "Christian" or "Disci- 
ple Church." 

25. Their elders and evangelists were not called by the useless 
titles of ;, Rev.. Pastor. Parson," or "D. D." 

26. They never went through the mockery of "dedicating" a 
church edifice. 

2 j. They did not'set apart ignorant men to the office of elder, 
or deacon, or countenance one as an evangelist. 

2S. They did not mix up with the affairs of human govern- 
ments, draw sectional lines, or fault a brother because he happen- 
ed to belong to another country. 

29. They did not desecrate their houses of worship with fairs, 
festivals, or Christmas trees, tipple, attend the show and ball room, 
run a strawberry, oyster, or any sort of festival in some public thor- 
oughfare, and then defame the gambler and saloon men for the 
same sort of sin. 

30. They did not sprinkle a little water on a baby or some de- 
luded grown person, and call it baptism, or deny the efficacy of the 
ordinance of christian baptism, and call it a "non-essential." 

31. They did not advocate "one elder rule in the congrega- 
tion. 

32. They did not plead for the "pious unbaptised." 

33. They employed no preachers for a congregation that had 
elders and deacons. 

34. They never had a congregation with a "pastor," elders and 
an evangelist all at the same time. 

35. Their evangelists did not go about hunting "fat congrega- 
tions," lugging with them a gold-headed cane, dressed in all the 
pompositv of a dancing master, so as a tag would have to be pined 
on them to distinguish them from a clown or stage actor. 

36. They had n ) jealous preachers who would condescend to 
lav plans, or concoct schemes to destroy the fair fame of some oth- 
er preacher. 

37. Their evangelists were not confined to any particular field 
of labor. 



132 Types and Shadows of the Old Testament. 

38'. They did not loan money at unlawful interest, or oppress 
the poor. 

39. They did not call on the officers of a human government 
to solemnize the rite of matrimony. 

40. They did not organize "orphan homes," but made one out 
of every congregation. 

41. They had no "preacher" manufacturing companies, for 
educating immortal young men for the ministry. 

42. Their elders did not organize a back- woods secular school 
and dub themselves president and vice president. 

43. They did not receive members into their fellowship by a 
vote of the congregation. 

44. They did not teach that "once in grace, always in grace," 
or "holy sanctification." 

45. They never called upon a sinner to pray, or give in an ex- 
perience. 

46. They did not teach the doctrine of "hereditary total de- 
pravity." 

47. Their elders and evangelists did not claim a special call to 
the ministry. 

48. They did not teach that Jesus Christ was the eternal 
God. 

49. They had no mourner's-bench, or half-way resolutions, 
such as lifting the hand, rising up, or answering to some foolish 
question put by the preacher. 

50. They had no set time in the year for holding protracted 
(sometimes distracted) meetings, and consequently no summer or 
winter christians. 

51. Their preachers did not, after preaching, exhort the sin- 
ner, sing a hymn and call for "joiners." Exhortation was to chris- 
tions. The gospel was preached to sinners, and obedience the act 
of voluntary volition on the part of the sinner. 

52. They did not pray for a "baptism of the Holy Ghost." 

53. They did not believe in infant damnation. 

54. They did not believe in the doctrine of no-soulism, no 
Kingdom and no resurrection of the infant, idiot and heathen 
dead. 



lypcs and Shadows of the Old Testament. 133 



55. They did not believe in the doctrine of unconditional elec- 
tion and reprobation. 

56. They did not believe in universal salvation for all who die 
in wilful disobedience to the laws of God. 

57. They did not claim that Christ came the second time at 
the destruction ot Jerusalem. 

58. They did not teach that men and women could get a ''ho- 
ly ghost religion. ' ' 

59. They did not' baptise infants. 

60. They accepted no one on probation. 

61. They did not conduct their meetings with shouting, con- 
fession, or telling riddles and ghost stories. 

62. They did not teach that men and women could be "justi- 
fied by faith alone." 

63. They did not teach that a man could be in the Kingdom 
before baptism, and not in the church until after baptism. 

64. They never read their prayers, sermons, or the minutes of 
their last meeting during the hour of religious worship. 

65. Their preachers never held "close comanion" — that is, 
communing at a separate table. 

66. They made no distinction in the office of elder and bish- 
op. They had no "ruling elders," teaching elders and a "pastor" 
in the same congregation. 

67. They never denied the right of preaching to lay members, 
if they possessed the necessary qualifications. 

6S. Their preachers were not called "divines," theologeans, or 
doctors of divinity. (Their divinity was not sick.) 

69. They had no such church dignitaries as pope ; (70) car- 
dinal ; (71) archbishop; (72) primate; (73) prelate; (74) dioce- 
san; (75) suffragan ; (76) dean; (77) subdean ; (78) archdean ; 
(79) prebendary; (80) canon; (81) residentiary; (82) benefi- 
ciary; (83) rector; (84) vicar; (85) incumbent; (S6) chaplain; 
(S7) curate; (88) capitular ; (89) Monk; (90) friar; (91) pon- 
tiff; (92) priest; (93) high priest; (94) abbess, prioress, nun no- 
vice, or canoness. 

95. They had no gaudy meeting houses, or called their houses 
of worship cathedrals, minister, church, kirk, chaplet, conventical, 
basalic, fane, holy place, chantry, kiosk, or pagoda. (If the money 



134 Types and Shadows of the Old Testament. 

that is spent in building - gaudy church houses, church organs, sal- 
aried pastors, and all such tomfoolery, was spent in the right di- 
rection it would send the gospel all over the world.) 

96. They had not such a lazy-man's house as a parsonage, 
rectory, vicarage, denery, bishop's palace or mouse. (Their 
preachers were not too good, or afraid to labor with their own 
hands.) 

97. They had no human-made altars, shrines, fonts, stalls, 
pews, pulpits, monasteries, abbies, convents, nunneries, or con- 
fessionals. 

98. They knew nothing about high or low mass, dry mass, 
matins, vespers, transsubtantiation, extreme unction, invocation of 
saints, auricular confession, telling of beads, or praying to the vir- 
gin Mary. 

99. They had no relics, such as rosary, beads, leliquary, pix, 
host, cross, crucifix, censer, or patera. 

100. They were not called Jews, Catholics, Mohammetans, 
Baptists, Episcopalians, Lutherians, Presbyterians, Methodists, 
"Campbellites,'' Advents, Mormans, Dutch Reformers, Quakers, 
Tunkers, or Universalists. 

Lest I worry the patience of the reader, I forbear, though I 
could run the list up into legions, showing the countless number of 
errors that are palmed off on the world as the teaching of Christ 
and his apostles, now practiced among the so-called churches of to- 
day — not recognized or taught in the New Testament. Certainly 
the reader will say this is enough, yet the half is not told. 

If I have spoken without knowledge, I leave the reader to 
judge. "What I have written I have written," and believing I am 
right, I stand to the record, and will defend its pages at all times 
and under all circumstances. 

The words of truth cannot be refuted, and they must and shall 
prevail. Truth is never injured by honest investigation. And if 
indeed I am in error, let some one come out and convince me of it, 
and I shall regard such an one as one of my best friends. 

It has been for the good of immortal souls that caused these 
pages to have been written. No heart but that animated by love 
for sinners could have prompted the feeble hand that penned these 



Types and Shadows of the Old Testament. 135 

lines. And when the fast decaying- form now bending oves this 
volume passes into the cold and silent tomb, it will continue to 
live, and I pray God it may accomplish the grand object for which 
it has been written. 

Now, my kind reader, if you have not taken your stand with 
the people of God, let me ask you to trifle not with eternal things. 
Rest not in the false delusion that you can be saved in "Babylon," 
or that mercy will come to you with the grim monster — death. If 
you love God, then serve him ; if the gospel, then obey it. And if 
you love the company of the people of God, then walk with them. 
13ut if you prefer to risk your everlasting salvation with the enemies 
of Christ and his kingdom, then go with them, if go you must. But 
remember that death and the judgment are ahead and eternal night 
will be your reward if you die without God, and without hope in 
the world. 

Come, then, let me entreat you by all that is good, pure and 
holy, to turn away from the vanities and follies of this wicked 
world. Turn to him who is the way, the truth and the life, and 
he will lead you on through this cold and cheerless world and at 
last biing you safely into the everlasting city, with all the redeemed 
of God in heaven. 

Here, then, I rest, with the hope that what I have said in the 
preceding pages will be the means of accomplishing some good in 
turning souls from the dominion of sin, and enlightening the minds 
of many of those who are groping their way along in the fog and 
mist of sectarian apostasy. 

It will not be long, my kind reader, when we all shall stand 
before the great Judge of heaven and earth, when what I have 
written will be decided. Some of you may claim that there is no 
harm in the above mentioned innovations. I claim there is — which 
stand condemned by the authority of high heaven. Which, now, 
is the infallible side? God will not condemn any one for disbe- 
lieving and disobeying anything not taught in his word. But He 
will condemn the things pertaining to the "man of sin." Now, if 
it should turn out that these things (the 100 errors) belong to the 
apostasy, which unquestionably they do, then what? You (who 
are running after them) are in danger of losing the presence of 



136 Types and Shadows of the Old Testament. 

God ; the company of angels ; the joy of the Lord Jesus a nd your 
immortal soul, for a few hours of sinful pleasure — yielding to the 
gratification of a worldly and an idolatrous mind. When you leave 
the Church of God and turn to such things, you will then have pur- 
chased an eternity of woe. What a terrible exchange ! Turn 
then, and heed the words of v\ arning. Repent, and turn to your 
insulted good Creator. He is ready and willing to forgive you. 
In the name of Christ, his cross and the crimson blood that flowed 
from his pierced side, let me ask of you, who have once solemnized 
your lips by confessing that worthy name, to put away all such hu- 
man devices. Take your place with the people of God, and re- 
solve never again to lay down the armor till with all the redeemed 
of God you stand before the great white throne and exultingly sing 
— "Worthy is the Lamb that was slain, to receive power and riches, 
and wisdom, and might, and honor, and blessing forever and ever." 
To whose name we ascribe all the praise, honor and glory-ever- 
lasting. 

THE END. 






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